Dadao Series — Book 13
English Edition · 大道一貫
◆ Prefaces ◆
Mid-Autumn Festival, Dingyou Year, October 2017
In the thirteenth volume of the Dadao series, *The Unity of the Great Dao*, it is noted that most of the religious beliefs recognized in the human world are remnants of past traditions. It is difficult to draw upon the genuine truths that have been exceedingly rare since ancient times. Such circumstances fundamentally prevent an understanding of the true mysteries of the ages, as well as the pursuit of higher celestial opportunities and auspicious connections.
The Great Dao has come to the world for learning and growth, as it has already been established within the human realm. It is certain to comprehend the "theory, concepts, and practices of Consciousness-Only." Moreover, in the future, those who wish to enter Maitreya’s Inner Court to study the cultivation courses of "Consciousness-Only theory, concepts, and practices" have already attained profound clarity and understanding in the present moment.
There is no need to wait until the future to enter Maitreya's Pure Land for cultivation and refinement. If one's karmic conditions and vow to propagate the Dharma lead them to enter Maitreya's Pure Land for such purposes, they are already fully prepared in terms of the qualifications and rank required for a teaching mentor in Maitreya's Pure Land. There is no need to wait until after passing away to laboriously enter Maitreya's Pure Land for learning and growth!
It is achieved through the actions and deeds of the individual, thereby resolving all future calamities and disasters. The "Yankang Wind Calamity," a tribulation of fierce winds, has gradually taken shape. However, if humanity fails to achieve greater transcendence and return in the present moment, they will remain forever trapped in the cycle of reincarnation within the human world.
Furthermore, it will hinder one's own return and growth, so how can one reflect and improve? It is precisely through the consistent cultivation of the innate Great Way that all practitioners can, at an early stage, easily grant themselves a thorough understanding and framework of thought in the present human world. This allows them to avoid the arduous efforts required in the future to enter the Maitreya Pure Land for further cultivation.
Granting to the future, regardless of which religious sect or lineage one practices within, or in the human world, each of the thirty-six Gongzhang and seventy-two Patriarchs has their own domain of influence. This cannot be deemed as either true or false destiny, nor does it concern the varying levels of individuals' attainments. From the perspective of Heaven, each is precisely assigned to guide and lead their respective missions in their own domains.
If it is said that only the "one and only" Mandate of Heaven can be restored, then one may ask: why then must all teachings arise simultaneously? Could this be called a false Mandate of Heaven? Certainly not! Precisely at the moment when "all teachings arise simultaneously," there must also be the convergence of "all teachings returning to one." And this return to one is carried out through the "true principle of heaven and earth"—only then is it correct!
It is by no means solely about the magnitude of one's heavenly mandate or being unique in the world, nor about how extraordinary it is. One must clearly understand: the heavenly mandate is precisely a divine endowment, a responsibility and mission to be fulfilled and undertaken, which all religious lineages possess. Could it be said that only the religion I believe in possesses a great heavenly mandate, while other religions have none, not even a small one? Reflect on this, and the answer will become clear.
The great mandate of Heaven is bestowed, truly capable of leading sentient beings to return. Thus, in the present moment of "universal salvation and completion," it is granted to the cultivators of the Heavenly Way to understand: among the thirty-six false Gongchangs and seventy-two false patriarchs, one should not distinguish between true and false, nor should one differentiate based on the mandate of Heaven, and even less should one discriminate by the number of people.
Each individual undertakes a portion of the heavenly mandate to carry out its transformation below, truthfully responding to the simultaneous emergence of all teachings, and further, to the idea of all teachings returning to one. But to what "one" do they return? It is to "pure oneness"! This "pure oneness" is precisely the unified totality of "all teachings returning to one." If we speak of all teachings returning to one, it certainly does not mean returning solely to any particular religion or to any single individual alone!
This approach is not in line with religious equality; it all returns to the primordial unity of Wuji Yiguan, which is a return to the governance of "pure oneness." It absolutely does not merely adhere to the human concept of the "Yiguan Primordial Great Way"! This is fallacious, because the "oneness" to which all teachings return is precisely the original true nature, the authentic self—only this is genuine reality.
All teachings must ultimately converge into one unity, yet this convergence is not to be achieved through the realm of human principles alone. Nor should we simply await the future descent of Maitreya. I ask the sincere practitioners of the present moment: how should they conduct themselves? Should they be left to wander through the cycles of birth and death, lost among the three wretched paths and six realms of existence? Certainly not! For the true descent of Maitreya will occur at a time when the destined moment has not yet arrived in our world!
Master Li Xin Guangming inscribed this at
Preface to the Reprint of the Thirteenth Volume of the Dadao Series
The Unity of the Great Dao: Editorial Journal
◆ Decrees & Forewords ◆
接旨著書
## The Heavenly Venerable of Emptiness, The Sacred Emperor of Literary Balance
A mother's heart yearns; be diligent and brave, never idle nor negligent, never betraying a mother's wishes.
##Before the Throne of the Limitless, the Mystic Maiden of the Nine Heavens, the Immortal Lady
June 18, 2002, the eighth day of the fifth lunar month in the Renwu year (Tuesday)
The Thirteenth Volume of the Dadao Series: The Unity of the Great Dao
Receive the Imperial Decree and Compile the Book
Diligent and brave, without slackness or neglect, steadfastly resolve to accomplish the enlightenment of all beings.
##Void Ascendant – Namo Void Ascendant, Ancient Buddha of Supreme Virtue for Humans and Devas
With utmost reverence, we welcome the descent of the Wuji's sacred decree;  
Through crimson clouds and sincere devotion, the true principle is made manifest.
Chongxin Daochang publishes another book, further promoting the Da Dao series.
Respectfully receiving the decree and its promulgation.
Today marks a significant occasion: the completion of the second volume of the Great Tao series by our lineage. This work serves as a heartfelt affirmation and commendation for all the sacred endeavors, deities, Buddhas, and disciples of Chongxin. It demonstrates the efficacy of propagating teachings and education. Following the conclusion of *The Sentient Great Tao*, this continuation of the celestial texts in the Great Tao series extends the fundamental nourishment of worldly education.
My heart is greatly pleased. I hereby command the Celestial Worthy of the Void-Wielding Brush and the Celestial Worthy of the Golden Brush of Wisdom from our lineage to receive the carriage thirty li away. I command the Celestial Maiden of the Void and the Holy Mother in Heaven, along with the Celestial Maiden of the Void Assembly, to receive the carriage twenty li away. All other deities, disciples, and the cultivating scholars of the Wuji Great Dao Academy shall line up to receive the carriage thereafter, ensuring no breach of decorum!
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
June 21, 2002, the 11th day of the fifth month in the Renwu year (Friday)
Preface, Eulogy, Ode, Congratulation
◆ Decree ◆
完書繳旨
Diligent and brave, without sloth or negligence, steadfastly fulfill the mission of enlightening humanity.
◆ Decrees & Forewords ◆
接旨著書
##Imperial Envoy, the Great White Star Lord, Li Bai
The Mother of the Primordial Limitless issues a decree,  
Before the carriage, serving the mother, virtue's intent is revealed.
The Mystic Maiden of the Nine Heavens descends upon the sacred hall;  
The Great Way unfolds, marking the beginning of its eternal continuity.
By Imperial Decree of the Limitless Sacred Mother, this sacred edict descends upon the Chongxin Taoist Sanctuary to be proclaimed, where gods and mortals alike bow in reverence!
Imperial Decree: Commence the Reading
Respectfully Received
The Supreme Celestial Mother of the Wuji decrees:
The Mother resides in the sacred realm of the Heavenly Principle, undertaking the holy task of enlightening all sentient beings. This is the fundamental cause for elevating the souls of all children, enabling them to return and grow. She bestows upon the mortal world the profound mysteries of the divine grace and teachings of Heaven, nurturing it with compassion. Moreover, for those sincere practitioners who truly cultivate and practice, She provides abundant spiritual sustenance within their religious paths, empowering them to elevate themselves and achieve transcendence on their journey of return.
Furthermore, let all spiritual beings understand that the human world is not a place for long-term survival; indeed, one must not become lost in the five turbidities of this impure world. It is essential to repay all karmic retributions incurred in the human realm, break through one’s own delusions and obstacles, and thus be granted the opportunity to return to a state of completeness, fostering good causes and conditions for the future.
The Mother's Heart, through the benevolent decree of Chongxin Hall, upon receiving the divine mandate in the year of Bingzi to establish the hall, immediately embarked on the compilation of the Celestial Book series of the Great Path. To date, the first complete volume has been accomplished. Understanding and applying the true essence of the truth, guided by one's own thoughts and consciousness, enables personal growth and learning. It also allows all children to manifest their true nature and reveal their Buddha-nature!
The merit of achieving self-fulfillment and enabling all sentient beings to attain their own fulfillment is indispensable and essential. The Holy Mother is greatly pleased and has thus bestowed the second complete volume: namely, the thirteenth book of the Dadao series, titled *The Unity of the Great Dao*. She has appointed the Ancient Buddha of Nanping, Daoji, and the Ancient Buddha of Nanhai as the principal composing immortals, with the other exalted beings of the three realms serving as assisting composing immortals.
It is indeed true that through the operation of the "naturalness of the Great Dao," the "universal virtue and grace" is accomplished, enabling all children and sentient beings to enter into cultivation, growth, and profound understanding for elevation. Upon the issuance of this decree, its implementation shall commence without delay, aiming for its timely completion and promulgation for the benefit of all ages. May all souls freely comprehend the true principles of heaven and earth, achieve return and transcendence, and once again enter the Pure Land world of the Lotus Buddha Kingdom.
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
June 28, 2002, the 18th day of the fifth month in the Renwu year (Tuesday)
Chapter One: The Primordial Origin of the Great Dao
◆ Decree ◆
完書繳旨
With unwavering diligence and courage, without sloth or neglect, perfect oneself to deliver all sentient beings.
◆ Decrees & Forewords ◆
接旨著書
##The Ruler of the Southern Heavens, the Sacred Emperor Wenhang
The Supreme Primordial Mother issues a sacred decree to
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Academy of the Wuji, the Chongxin Hall by Imperial Decree.
At the hour of Xu on the eighth day of the fifth month in the Renwu year of the Tianyun cycle.
Upon the completion of the decree's proclamation, it is with sincerity that we congratulate the devoted followers of Chongxin for their concerted efforts in advancing the "Great Dao and spreading its virtues consistently." This is the true essence of our mission. Congratulations! I now return to the Heavenly Principle to deliver the decree.
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
July 2, 2002, the twenty-first day of the fifth month in the Renwu year (Friday)
Second Chapter: The One Unchanging Great Dao
◆ Decrees & Forewords ◆
接旨著書
## Wuji Yuanjun, Ma Xiangu
By Imperial Decree, Chongxin is commissioned to author another book, with the Supreme Master of the Void presiding over its core.
The Thirteen Volumes of the Great Dao Series: The Unique Truth of the One Continuity
All Saints, Buddhas, virtuous beings, and fellow spiritual practitioners of the Wuji Great Tao Academy, good evening! Today, we have reverently received the sacred decree of the Wuji Heavenly Mother, bestowed upon our hall. It affirms and commends the devotion of Chongxin, truly a crystallization of everyone's diligent efforts. We hope to continue striving with renewed vigor to propagate the Great Tao and promote the truth for elevation, enabling ourselves to ascend, grow, and transcend.
Respectfully receiving the Jade Decree of the Vast Heaven descending upon the hall, it is commanded that the Celestial Worthy of the Infinite from this lineage, along with the Second and Third Lords Guan, shall receive the imperial carriage twenty li away. It is further commanded that the Immortal Maidens of the Infinite from this lineage—the Bodhisattva Samantabhadra and the Bodhisattva Mahāsthāmaprāpta—shall receive the imperial carriage ten li away. All other deities, Buddhas, disciples, and the spiritual cultivators of the Infinite Great Dao Academy shall line up in formation to await the imperial carriage, ensuring no breach of decorum!
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
July 5, 2002, the twenty-fifth day of the fifth month in the Renwu year (Friday)
Chapter Three: The Great Dao is One Unbroken Whole
◆ Decrees & Forewords ◆
接旨著書
By imperial decree of the Jade Emperor,  
Star Lord Li of Venus descends.
Chongxin Dojo's New Composition: The Great Path Expands, Guiding to Truth
Imperial Edict from the Heavenly Jade Emperor, descending upon the Chongxin Hall to be proclaimed. All deities and mortals bow in reverence!
Imperial Decree Commands the Reading
Respectfully Received
The Great Heavenly Lord of Jade, the Supreme Emperor of Mystical Numen, proclaims by the Jade Decree:
As the supreme sovereign, my dissemination of the sacred truths of Confucian teachings is to transmit the essence accumulated over millennia to sentient beings. This grants them virtuous opportunities to engage in religious cultivation, enabling them to attain genuine principles in practice, thereby reforming their foundational causes of cultivation. It is an endeavor to elevate and transcend through the "expansion of the Great Dao and the consistent upholding of its fundamental tenets."
Among sentient beings, in the process of establishing sacred halls and imparting teachings, the Heavenly Realm selects genuine lineages capable of "proclaiming divine teachings on behalf of Heaven and embodying the Heavenly Way in practice." Through the recommendation of Lord Guan, the Sage Emperor of Literary Balance and Southern Heaven's Sovereign, the Yichongxin Hall in Taoyuan, Taiwan, has been composing the Daodao Series of books, faithfully elucidating the profound virtues and boundless grace bestowed by the Heavenly Realm upon heaven and earth.
In the present era: employing new methods to accomplish the welfare of sentient beings, such merit is abundant and already established; moreover, in guiding sentient beings across, it is exceedingly widespread, and even more so, it is selfless and non-assertive in sacrifice and dedication. We, the Emperor, are greatly pleased to regard Chongxin as a pillar of the heavens, acting on Our behalf to bring fulfillment and embody the virtuous intent of guidance.
In the vast universe, all teachings of various religions can be truly perfected and harmonized. Now that the first complete volume of the Dadao series has been accomplished, it is fitting to proceed with the promulgation and initiation of the second volume. My heart rejoices greatly, and I have inscribed its title as *The Unity of the Great Dao*. It is essential to embody and verify the benevolent grace of the Supreme Heaven and the true meaning of the evolution of heaven and earth.
"The Great Dao Truth, consistently nourishing" cultivates and fulfills sentient beings who genuinely practice and cultivate, enabling them to achieve fulfillment and transcendence. This also fosters the growth of "mind-nature and spiritual nature." The mission is led by the Ancient Buddha of Nanping Daoji and the Ancient Buddha of Nanhai, with other high sages from the three realms serving as assisting immortals.
Upon receipt of this decree, commence the work without delay, striving for early completion. This endeavor benefits both oneself and all beings, allowing the principles of "the Great Dao in its natural flow and the nourishing continuity of the One" to be fully manifested. It enriches the resources of heaven and earth, bringing true benefit to all sentient beings who sincerely practice and cultivate. Ultimately, it is through one's own efforts that these benefits are attained and realized.
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
## Mysterious Supreme Being
July 12, 2002, the third day of the sixth month in the Renwu year (Friday)
Chapter Four: The Foundation of Heaven and Earth
◆ Decrees & Forewords ◆
接旨著書
The Jade Emperor, the Great Heavenly Lord, the Mysterious and Exalted God on High, proclaims the sacred decree.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Hall of the Wuji, and the Chongxin Hall under Divine Decree.
On the eighth day of the fifth month in the Renwu year of the Tianyun cycle, during the Xu hour.
Aha! The Old Immortal has come again to deliver the decree, affirming the Chongxin Dao lineage. It is indeed correct to establish the True Buddha Heart School through the Confucian Sage’s teachings, to propagate and guide sentient beings, enabling true cultivation and practice to return to perfection and transcendence. Moreover, with the current technological civilization, this truly benefits the welfare and well-being of humanity and all beings.
My heart is deeply pleased, and I affirm and commend the devotion of Chongxin. The celestial immortals and Buddhas also hope that Chongxin can elucidate the great virtue of "The Evolution of Heaven and Earth," allowing all sentient beings to comprehend how the grace of the heavens permeates the universe, uplifting and transcending all beings! You have all worked hard. I shall now return to the Heavenly Court to fulfill my divine decree. May we meet again when fate allows!
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
##Shennong the Great Emperor
July 16, 2002, the seventh day of the sixth month in the Renwu year (Tuesday)
Chapter Five: Yin and Yang, the Two Forms
◆ Decrees & Forewords ◆
接旨著書
By the Decree of the Divine, the Path of the Dao flows without selfishness;  
Chongxin once more receives the sacred edict to compose this book.
The Continuation of the Great Dao's Unified Works  
Grateful for the Blessings of Heaven and Earth
Today, we have respectfully received the Sacred Decree of the Wuji and the Jade Edict of the Haotian, both of which have been fully proclaimed in the hall. This is for all deities and practitioners of Chongxin as a whole to unite in their efforts for the "Promotion of the Great Dao" and the "Consistent Growth," nurturing and perfecting the true cultivation and practice for all sentient beings. It is hoped that we may not be confined by the rigid teachings of any religion.
Furthermore, with the true principles of reality, we praise the mutual harmony and growth among all beings. Today, as we return to revere the heart, we hope that all deities and humans will continue to strive diligently, elevating the propagation of the Great Dao to a higher level. Only by achieving selflessness, non-action, and sacrificial dedication, without creating causes for the sake of merits, can one naturally return and attain accomplishment.
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
##Supreme Ultimate Primordial Lord of the Mixed Origin, the Celestial Venerable of Primordial Beginning
July 19, 2002, the tenth day of the sixth month in the Renwu year (Friday)
Chapter Six: The Turning of Pure Unity
◆ Decrees & Forewords ◆
接旨著書
With a reverent heart, we receive the decree to compose this book,  
Proclaiming its completion as a heavenly gift bestowed.
With gratitude, we kneel and give thanks for the grace of the Imperial Mother; with praise, we honor the boundless compassion of the Jade Emperor of Heaven.
All Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Tao Academy, good evening! Today, the decrees from Wuji and the edicts from the Heavenly Court have been fully issued. We shall now continue the composition of the thirteenth volume of the Great Tao series, which aims to unify the Great Tao and elevate it into a true causal body of affinity. It is essential to comprehend the boundless compassion and virtuous grace bestowed by the heavens upon all sentient beings and the Chongxin Tao lineage.
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
##Goddess of the Void, Principle, and Virtue, Guanyin Bodhisattva
July 26, 2002, the 18th day of the sixth month in the Renwu year (Friday)
Episode Seven: The Cycle of Deeds and Consequences
##Nanping Daoji Ancient Buddha  Li Xiuyuan
July 30, 2002, the 31st day of the sixth lunar month in the Renwu year (Tuesday)
Mystery upon mystery, wondrous and uncreated,  
The mystery's essence reveals the truth of the primordial mechanism.
The highest virtue is not seen as virtue, yet humans deem it so;  
Thus begins the guiding discourse for the world.
Preface
The One Who Unifies the Great Dao:
It is only correct to naturally protect the great cosmos and all its celestial bodies, to sustain them through the consistent compassion of the Dao, and to integrate with the essential nature of cosmic evolution, thereby advocating fundamental norms for the human world and all sentient beings. Moreover, comparing the human realm to the universe and the great void, humanity is indeed exceedingly minute.
This minute entity stands alongside heaven, earth, and humanity as one of the three fundamental powers. Thus, in the unfolding of heaven and earth, there exists the inherent nature upon which human existence relies. By drawing parallels between humanity and the Great Dao, the Heavenly Dao, and the consistent principle that runs through all, we see a unifying thread that connects them all. Moreover, the Great Dao can be elevated, providing a cohesive integration for the existence of sentient beings.
The Great Path of the One Continuity:
Heaven and Earth: In terms of all that follows cycles and connects with one another, religion can thus be sufficient for human existence and for the circulation of goods. Therefore, by using "consistency" to connect and elevate the human world, one will not deviate from the threshold of humane existence. This is because "consistency" is linked through the Great Way, and it serves as the cornerstone of the Great Way.
"Guan Yi" (Consistent Unity) is the path that forms the Dao and is called the Great. The Great means using the Dao to achieve Consistent Unity, thereby creating all living beings and all souls. It is the integration of penetrating the Great Dao with the "Consistent Unity of the Great Dao," which precisely does not contradict human life, does not contradict heaven and earth, does not contradict tradition, and does not contradict the fundamental essence of the Great Dao. In relation to the survival of all beings in the vast universe, it brings benefit and well-being.
When considering the sentient beings of the world, it is the fundamental principle of the "One Unchanging Path, the Path of Unity" that enables the interconnection and integration of compassionate religions. This principle fosters mutual fulfillment and harmony among religions, further uniting humanity in a life of comfort, convenience, and universality—a concept that is profoundly difficult for humans to grasp.
The Supreme Mysterious Being descends to bestow this preface.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Ultimate, and the Chongxin Hall of Imperial Decree.
On the eleventh day of the fifth month in the Renwu year of the Tianyun cycle, during the Xu hour.
Chapter Eight: The Cycle of Transformation
##Wuji Chuandao Tianzun
August 2, 2002, the twenty-fourth day of the sixth lunar month in the Renwu year (Friday)
God created the world and made mankind; establishing a nation through agriculture laid the foundation of true prosperity.
In praise of the Great Dao's unity, it is said: The virtue of the Emperor is selfless, bearing witness to the true principle.
Eulogy says:
The Great Dao is praised and revered as the one and only constant.
It is affirmed that: the propagation of teachings in the Taiwan region of Jambudvīpa, as observed through the works of the Confucian Sacred Religion, can be compiled into an entire series of books, which is indeed rare! It is also an exceedingly rare condition! The Confucian Sacred Religion is capable of mastering the new (heart) Dharma, integrating it with sentient beings in the present human world, which must align with the dependencies necessary for survival.
It must enable sentient beings to praise and support one another, meeting the fundamental requirements for their survival—this is what constitutes true authenticity. Moreover, the vast universe allows all religious sects and lineages to harmonize with one another, without mutual contradiction. This is based on the principle that truth can be propagated across the four seas, aligning with the way the Great Dao unfolds its virtues and blessings upon humanity and all sentient beings.
Praise of the Great Dao of Unity says:
The realm of the Principle Heaven surpasses all, capable of elevating the foundational concepts of "Celestial Truth Transmission" through right understanding, right enlightenment, right faith, and right mindfulness. This enables all inherent potentials to unfold within an integrated system, while at every stage, it is acclaimed in *The Consistent Great Dao* as: affirmation, admiration, and a standard.
The excellence of the "Pen of Truth" is unmatched by ordinary works, precisely because it can attain the technological civilization of a remarkably high-level realm. Moreover, it aligns with all the mysteries of humanity and all living beings, taking the "truth of cosmic evolution" as its foundation and "the existence of human beings and all living beings" as its cornerstone. For this, it is praised as such.
The sacred teachings spread across the world,  
Transforming mysteries to ferry all beings across.
Shennong the Great descends, offering praise thus:
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Wuji, and the Revered Heart Hall by Imperial Decree.
On the eleventh day of the fifth month in the year Renwu of the Tianyun era, during the hour of Xu.
Chapter Nine: The Power of Transferring Contracts
## Ancient Buddha of the Southern Sea
August 6, 2002, the twenty-eighth day of the sixth lunar month in the Renwu year (Tuesday)
From primordial void to the mundane world's array,  
Only upon reaching the infinite does one grasp the true way.
Heavenly virtue frequently bestows upon the great cosmos,  
The revered descends to the exalted heart, celebrating the achievement.
Ode of Felicitation
The naturalness of the Great Dao's unity and continuity:
The Great Dao is inherently natural, and nature is the Great Dao. The human body is the very source of the Great Dao, while the Great Dao is the origin of the human body. To understand that the human world is a microcosm of the universe is to recognize that it can connect with the frequencies emitted by each individual's thoughts and consciousness. In this way, one may commune with the universe, the void, the Wuji, and heaven and earth, aligning with their spiritual essence.
In the dissemination of frequencies, there exists a definitive and consistent foundational essence, which, in human terms, is referred to as "DNA" as the genetic basis. Regarding the essence of each individual, in the context of the current era: DNA remains indestructible across any time and space, and it also drives and inspires various human qualities and creations rooted in DNA.
The genetic essence of the human world or all living beings is never detached from the dominance of each individual's inherent qualities. That is, the essence shaped by DNA is indestructible and never lost, remaining traceable. It inevitably radiates through frequencies across the vast universe. Observing through these emitted frequencies, how then do human thoughts and intentions arise?
The one who embodies the fundamental principle of the Great Way:
The spiritual nature of all sentient beings is precisely the intrinsic cause that can be pursued. The unique intrinsic cause of each individual never changes and never perishes. Moreover, the existence of the "Heavenly Heart Mirror" and the "Earthly Heart Mirror" allows this frequency to radiate, enabling one to discern where each person resides. Through this, one may receive the original intrinsic cause of heaven and earth, which is the gene.
Through the guidance of the Tianxin Mirror, one can be like the Buddha who comes and goes freely, embodying the true nature of all accomplished spirits within the vast cosmos. It reveals the true essence and manifests the inherent self, enabling one to pursue their own inherent qualities—what humanity refers to as the essence of "DNA." This pursuit aligns with the true nature of reality and does not deviate from any time or space.
The Primordial Celestial Worthy bestows verses of felicitation upon
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Hall of the Wuji, and the Chongxin Hall of the Imperial Decree.
On the eleventh day of the fifth month in the Renwu year of the Tianyun era, during the hour of Xu.
Chapter Ten: Essence and Function as One
##The Immortal Maiden of the Limitless Principle and Dharma
August 9, 2002, the first day of the seventh lunar month in the Renwu year (Friday)
Preface and Ode to the Great Dao's Unity: The Daoist Sages Descend in Reverent Homage
Undoubtedly, the heart reverently walks the great path; Guanyin ascends the platform, the ceremony is completed with reverence.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual cultivation fellows of the Wuji Great Dao Academy! Today’s writings in *The Great Dao as One*—the preface, words of praise, and celebratory verses—are an affirmation and appreciation of Chongxin. They also mark the beginning of the second complete volume of the "Great Dao Series," which is expected to achieve even greater elevation. Moreover, there should be no distinctions made among "Confucianism, Daoism, Buddhism, Christianity, and Islam"!
The "Dadao Series Classics" authored by Chongxin are truly extraordinary. To propagate them across the world and promote them internationally, it is essential to dedicate greater effort. It is hoped that all scholars and disciples of this lineage will unite in heart and strength, jointly undertaking the Mahayana Bodhisattva practices on behalf of Heaven. This will not only cultivate virtue and grace within ourselves but also elevate and transcend all sentient beings through this virtue and grace.
Chapter Eleven: The Three Times and Two Extremes
##Homage to the Ancient Buddha Dipamkara
August 16, 2002, the eighth day of the seventh lunar month in the Renwu year (Friday)
Nanping's affection paves the way for return,  
Daoji's benevolence initiates the succession.
The Ancient Buddha descended to establish the One Continuity;  
The Great Dao, primordial and original, traces back to its root cause.
The Great Dao is inherently natural.
In the vast world where humanity resides, all living beings have the potential to support and fulfill one another. For those with spiritual inclinations who embrace religious faith, this journey of belief and practice becomes a guiding force in their lives, making faith a matter of paramount importance.
Moreover, believing that one's own religion is the "solely supreme and unparalleled in the world" leads to governing through faith. This is the fundamental pursuit of humanity toward religious belief, where faith is considered paramount, providing oneself with a foundational reason for seeking meaning.
Regardless of one's religious beliefs, none deviate from human ethics and morality, as they are fundamentally rooted in the principles of social order and the five constant virtues. The practice of faith is guided by one's own convictions, serving as a foundation for self-improvement, learning, and growth. It also contributes to the well-being of humanity, offering comfort, convenience, and accessibility to all.
The Original Essence of the Primordial Beginning
For those who adhere to religious faith, belief is guided by their actions and conduct. They hold that all religions in the world are worthy of faith, yet they cannot integrate every religion into one. Instead, they choose to believe in and even take refuge in a single religion that they deem to be of substantial benefit.
The essence advocated by religion allows believers to both seek and be guided. Whether one can enter the Pure Land, the Kingdom of Heaven, or the Heavenly Realm in the future is not guaranteed! It is through the religion they believe in that followers pursue and are guided, with the hope of entering a pure land world in the future.
If we consider that believers differ from one another, and that the benefits each believer derives also vary, then the fundamental expressions of faith will inevitably differ. Even when it comes to concepts such as universal fairness, universal justice, or even universal compassion, universal empathy, universal purity, universal fraternity, and universal non-action, in today's world of religions, there are far more than just five faiths.
The Primordial Function of the Great Dao
Furthermore, many of these teachings are derived from the Five Religions and disseminated accordingly. The fundamental tenets of the "Primordial Religion" lie in equality, fraternity, compassion, empathy, purity, and non-action toward all faiths. When entering the mundane world, individuals are guided by the religions they believe in, yet as the teachings advocated by each religion differ, it is the religious leaders who adapt and modify them accordingly.
In fact, the five major religions that were divinely revealed to the world in ancient times were never meant to be distinguished from one another, nor to set you against me, nor to rank the strengths and weaknesses of each faith. Each has its own advantages and disadvantages. In relation to the original intent of the "Primordial Religion," they function like five petals of a single flower—never were all virtues meant to be gathered into one religion alone.
Regardless of which religion one enters for spiritual practice, as long as one maintains an impartial mind, there will be just and equitable cultivation and transformation in the human world. However, it often happens that many devoted believers and practitioners, within the religion they follow, consider it to be "supreme and unique in the world," with no equal.
The fundamental origin of the Great Dao.
In fact, regardless of any religion, the fundamental principles imparted by the sages of the five major faiths in ancient times were all centered on equality, compassion, universal love, empathy, purity, and non-action. However, for those who hold various beliefs and practices among humanity, in order to attract followers for cultivation and to consolidate the faith of their religious lineage, there is often a deep-seated fear of straying from the religion they themselves believe in.
If one falls into misguided paths, or strays into religions that lack true faith and proper mindfulness, it is as though a high fence is erected around the practitioner’s belief, allowing faith only in their own religion. This ensures no other religion can infiltrate the realm of the practitioner's faith and practice.
This is a principle and boundary most adeptly applied by all religious practitioners in the current era. It addresses how sentient beings can realize and analyze the fundamental origin of the Great Dao, while also demanding a return to the root cause. It enables genuine practitioners to attain realization, requiring them to maintain a heart of impartiality and equality.
The Great Dao originates and grows.
One will not confine oneself to merely believing in one's own religion, but will come to understand that other religions may sometimes surpass one's own in certain aspects. Each person's choice is influenced by the fact that every religion has its strengths, weaknesses, merits, and shortcomings. Thus, even when individuals adhere to different faiths, there will be no mutual conflict or criticism among them.
Moreover, only by refraining from mutual exclusion and slander, and instead achieving mutual governance and integration, can one truly regard their own religion as the most excellent while expanding their intellectual horizons. In essence, allowing the religion one believes in to understand and validate other religions is what elevates one’s own realm of knowledge.
In relation to other religions, the way to avoid falling into the vortex of one's own thoughts and limitations is to integrate with the great cosmos, the great void, the great infinite, and the vast heavens and earth. Believers often hold that within a religion, one must remain steadfast and unwavering from beginning to end, and this is indeed an absolute truth.
The Great Dao Returns to Its Primordial Origin
The foundation of religious belief lies in enabling oneself to marvel and affirm, while the edifying and educational effects of other religions are integrated into the reliance on faith. It is essential to understand that, in terms of the evolution of heaven and earth, the religions believed in by the human world are merely providing individuals with a belief system. Yet, it is difficult to transcend and return to the source. What, then, is the reason?
This is precisely to prevent oneself from entering the seed-cause of endless cycles of rebirth. If one can realize this at a deeper level, then regarding all religions in the human world, one should not merely cling to a single religious belief as a refuge. It is essential to comprehend the process of cosmic evolution and determine what can ensure that one's faith in a religion remains unwavering forever. How difficult this is!
Beliefs, precepts, and norms can achieve equality among believers while remaining deeply relevant, fostering a more profound understanding of the "cosmic unfolding." In this way, one need not rigidly adhere to the religious doctrines of the human world, thereby transcending the limitations of religion to align with the universe, the void, the infinite, and the cosmos, contending for eternity.
It is precisely oneself who can serve as the fundamental driving force for elevation. In the human world, it is essential to reach such a state. If one merely clings to one's own religious beliefs and frequently falls into the vortex of rejecting other religions—if it is the latter case, that is truly unwise. Humanity often behaves this way, and it is foolish enough to be described as "too naive"!
The Great Dao originates from nature itself; faith and religion manifest as they truly are.
Experiencing justice and equality, transcending the limitations of religion.
The cosmos is vast and boundless as the void,  
Heaven and earth share a bond of mutual affection.
Strive for a legacy that spans millennia and ages, fundamentally transcending and fulfilling all wishes.
This verse! Let us encourage one another, all sentient beings; through faith we can elevate ourselves, and by elevating ourselves, we may contend with heaven and earth for eternity—that is the true mark of wisdom and intelligence. Those who can achieve such elevation will see the truth with perfect clarity! In this first edition, composed by this old monk, how can one truly grasp its essence? It must be personally attained by each individual—only then is it genuine!
Chapter Twelve: The Migration of the Three Realms
## Limitless Preaching Immortal Maiden
August 21, 2002, the twelfth day of the seventh lunar month in the Renwu year (Tuesday)
Wuji receives the decree to descend upon Chongxin,  
Spreading the teachings far and wide to guide the soul.
The Heavenly Lord's virtue and grace embrace all sentient beings,  
The Great Dao, in its unity, initiates the first chapter.
Good evening to all holy Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the main authoring immortal Buddha—the Ancient Buddha of Nanping Daoji, Li Xiuyuan—has descended to compose the first chapter of "The Unity of the Great Dao." This offers a profound reflection on "The Primordial Origin of the Great Dao," yet it remains confined within the realm of religion, entangled in the dichotomies of right and wrong, positive and negative, correct and erroneous, and upright and evil!
By allowing oneself to increase opportunities for creating karma, it is essential to realize that any religion, if it fails to embody "equality, universal love, compassion, empathy, purity, and non-action," has lost the fundamental essence of religious education and culture. In this way, entering a religion may instead lead to numerous adverse actions rooted in "karmic retribution."
At times, one may believe that the religion they uphold and follow should not be open to criticism or opportunities for reform by others. This can lead to creating numerous karmic consequences within one's faith, which is a highly undesirable course of action. It is essential to understand that a profound faith should be characterized by mutual support and appreciation, grounded in peace and harmony.
Chapter Thirteen: Uniting the Four Directions
##Namo Akashagarbha Bodhisattva
August 23, 2002, the fifteenth day of the seventh month in the Renwu year (Friday)
In the Southern Continent, the celestial scriptures are inscribed;  
The hues of sea and sky are rendered ever more distinct.
The ancient words speak of the great Way turning to the mundane world;  
Buddha reveals the unique and extraordinary nature of the One-Thread Great Way.
The Foundation of the One-Penetrating Great Way
Observing the vastness of the cosmos: all celestial bodies revolve within their fixed positions. Conversely, if these bodies were not properly positioned, they would deviate from the impartial and equitable operation of the Great Dao, thereby affecting their own rotation and revolution. This establishment of position is a manifestation of the Great Dao’s natural protection, extending to all sentient beings across the myriad inhabited planets.
The act of giving can provide protective actions, and furthermore, both rotation and revolution carry the operational process through which sentient beings can receive great virtue and grace. This is the way of the Dao, which naturally nurtures all living beings. Within the "Unity of the Dao," the rotation and revolution of each celestial body never deviate from the universal laws and equality inherent in the Dao.
It is about achieving mutual balance among the vast celestial bodies. Thus, the vast universe maintains balance among its numerous planets, ensuring that none deviate from the dominance of equilibrium. It is essential to understand that each planet operates as an independent entity, forming its own rotation and revolution through processes of suspension, pulling, and balancing.
The actions of the Great Way are consistent throughout.
Under such conditions, sentient beings are able to dwell peacefully within the autonomous operation of their own cycles, coexisting harmoniously with the developments of other celestial bodies. From the perspective of the myriad living beings of Jambudvīpa, it is precisely the sentient beings on this Earth who are aware only of the planet they themselves inhabit.
It is difficult to use wisdom and the power of celestial vision to observe other planets in the universe. Therefore, if one only clings to the knowledge of the planet on which they reside and is unable to glimpse the technological civilizations of other planets, they will inevitably remain confined within their own known realm of knowledge. This makes it exceedingly difficult to reach the vast expanse of interstellar space in the universe.
Thus, it becomes impossible to achieve greater integration and understanding. Moreover, each being, confined within this star system, fundamentally lacks the capacity to fully comprehend the civilizations and technologies of other planets. However, if we rely solely on the civilization and technology of Earth, aspiring merely to create an imitation of civilization and technology for other planets, it will inevitably fall short of encompassing the entirety of all that exists.
Furthermore, in the words of the Heavenly Sovereign, it is imperative to transform and elevate the Earth of Jambudvīpa, to transcend its current state. For this purpose, numerous high-tech talents from other planets have been temporarily assigned to descend into Earth's realm, manifesting greater scientific and technological advancements. Indeed, within the vast cosmos, many sentient high-tech talents from other planets have already descended into the Earth's star system.
Leveraging High-Tech Talent
To cultivate action, for talents in high-tech civilization, it is through providing the Earth of Jambudvīpa among the planets that numerous authentic civilizations and technologies will be advanced. Moreover, regarding this phenomenon in the celestial realm, why is it that sentient beings, within just over twenty years, have been able to fully attain many supernatural powers and realms that were previously unattainable.
Therefore, under such conditions, it is through the greater achievements of civilized technology that what was once unable to fully penetrate the realm of high-tech civilization can now be disseminated and nourish the multitude of sentient beings. This is precisely the great virtue and compassion of Heaven, which also observes how Heaven has established numerous institutions to guide and perfect technological civilization.
Therefore, what "The Great Dao is One" advocates, in terms of the functions and benefits manifested by civilization and technology, all inherit the compassionate and virtuous grace of the Heavenly Creator. It allows the Great Dao, as embodied in the technological world, to benefit all living beings in the future. This will inevitably lead to greater promotion within the evolutionary equality of all religious education.
Furthermore, regarding technological civilization, how to effectively utilize all the resources of the vast world to benefit all sentient beings, and how to properly harness the abundant resources of heaven and earth, will truly equip us with the necessary conditions for technological advancement. Therefore, it is required that "Chongxin" conduct a comprehensive analysis of the future direction of water resources.
The Process of the Dao's Evolution
In the process of interpreting the Great Dao, we draw upon the abundant resources of heaven and earth, and in turn, utilize these rich resources—that is, "taking from the world and using for the world"—for the benefit of all sentient beings in this era. However, due to modern technological civilization, the fluctuations in human nature have become more pronounced and severe than ever before.
There are many who, through technological civilization, enable sentient beings to achieve greater elevation. This provides all living beings across the vast cosmos with more abundant resources of time and space, thereby elevating their own spirits. Such progress ensures that none of the myriad beings in the universe will be left behind in the realization of "spiritual construction."
It is essential to achieve mutual integration and mutual transcendence among the "body, mind, and spirit." Otherwise, sentient beings will remain submerged in the blessings of merit and the comforts of modern technological civilization, failing to fully integrate these three aspects of themselves and merely living for the sake of basic needs like eating, drinking, and sleeping.
I ask all sentient beings: Are you content to merely live under such conditions? For those who truly cultivate the path, they would never resign themselves to such servitude. On the contrary, they would strive to elevate and transcend their own state, nurturing greater aspirations for their future direction and goals, and advancing toward the guiding light of returning to the source.
How to Transcend Body, Mind, and Spirit
Moreover, this path is directed towards one's own body, mind, and spirit, enabling transcendence and ascension within the present civilized world. Otherwise, if one falls into the next life, it is uncertain whether such conditions of cause, time, and space will still be available. It is also exceedingly rare to encounter similar conditions that allow for upward growth, elevation, and transcendence.
In this era, every being in the vast universe carries a purpose and a mission. Therefore, Chongxin in this period serves as a pioneer for the future: the Lotus Buddha Pure Land. Undoubtedly, it can transcend the cycle of cosmic life and become a creator of new beginnings. But can one achieve such transcendence on their own? Or is it only after joining Chongxin that one embarks on a journey of learning and growth—and to what end?
One may then believe that there is a future self capable of reaching the Pure Land. However, it is essential to understand that within oneself: if the body, mind, and spirit cannot interact and integrate with one another, progressing upward to grow, elevate, and transcend, it will inevitably be impossible to truly enter and return to the Pure Land in the future.
Clearing the deeds from the field of the eight consciousnesses.
It is not only about purifying and transforming within one's eighth consciousness, but also about drawing upon the abundant resources of heaven and earth, which constitutes true reality. Moreover, in this way, sentient beings can immediately transcend into the Pure Land of the Lotus Buddha Realm, without any need to wait for the future to realize it!
At this very moment, one has already entered the Pure Land of the Lotus Buddha Realm. The elevation and reconstruction of thoughts and concepts will inevitably, in the future, bring forth abundant resources and knowledge domains. To enter the Lotus Buddha Realm, it is essential for all students and followers of the Chongxin lineage to establish this psychological framework and to manifest it truthfully through actions in accordance with causes and conditions.
It is believed that within this karma, all teachers are also willing to facilitate the recreation and completion of such karma. This is precisely what Chongxin demands—to take the vast and boundless expanse of heaven and earth, the cosmos, the Wuji, and the void as the foundation for one’s own elevation. Moreover, it is to establish a model to follow and pursue for the recreation of future technological civilization, which is the true nature of reality!
The vast cosmos knows no bounds,  
Human technology unveils its profound grounds.
Civilized world, body, mind, and spirit—  
Three in one, transcending emotion.
The Great Dao Unites as the Guiding Principle; The Unifying Great Dao Relies on Mutual Support.
Sentient beings enrich the source of heaven and earth;  
Drawing from it, they attain perfect intimacy.
This verse is shared with all sentient beings as mutual encouragement; how to gather the abundant resources of heaven and earth in the future will be analyzed time and again. It serves as a blueprint for the genuine promotion and planning of Chongxin's future, enabling true benefit for all beings. This is inevitable, allowing for upward growth, elevation, and transcendence.
Chapter Fourteen: The Five Phenomena of the Great Cosmos
##Southern Heaven's Descent of the Way Celestial Worthy
August 30, 2002, Renwu Year, Seventh Month, Twenty-Second Day (Friday)
The Celestial Realm of Wuji issues the decree,  
With principle and law jointly aiding the cause of Chongxin.
The Immortal Maiden ascends the platform, a meeting of deep feeling;  
The Great Way, unified and continuous, guides the return once more.
All Saints, Buddhas, Virtuous Souls, and Fellow Spiritual Cultivators of the Wuji Great Tao Academy, good evening! In this second installment of "The Great Tao as One," the presiding immortal Buddha, the Ancient Buddha of the Southern Sea, has descended to compose the text. It addresses the fundamental essence of the "One Great Tao," how it can be elevated, and how worldly methods can be applied to obtain the abundant resources of heaven and earth—this is the true reality!
One must comprehend that within the universe, by drawing upon the advanced technologies of civilizations from numerous other planets, the most exceptional talents are sent down to this Earth to create the future technological civilization. How does this benefit oneself? How does it benefit all living beings? It must be clearly understood that if such efforts merely amount to competing with fellow humans, they are not worthy of pursuit.
It is essential to strive alongside heaven and earth for eternity, for only then can one achieve greater authenticity. Therefore, all sacred duties undertaken by the devoted heart are bestowed by the Heavenly Realm. They involve numerous trials and examinations, each of which must be passed step by step. Only then can one meet the criteria for greater tasks and missions entrusted by the Heavenly Realm in the future, ultimately realizing and creating the pure land of the Lotus Buddha Kingdom.
In the practice of cultivation, each individual has their own shortcomings and faces numerous obstacles that hinder self-improvement. It is essential to understand how to integrate the principles of the "Dadao Series" comprehensively and apply them in daily life, thereby drawing upon the resources of heaven and earth. This is the method for transforming oneself and achieving genuine elevation.
Better to strive with heaven and earth for a lasting legacy, than to merely contend with fellow humans for survival—such an approach is not commendable. Although survival requires abundant material resources and favorable conditions, if one fails to comprehend this and allows oneself to be consumed solely by the pursuit of material gain, then one merely enters the realm of the revered heart as a novice.
There is no effort at all to transform oneself! It is essential to thoroughly understand oneself. Although one may rely on experience to acquire worldly conditions for material gain, if wisdom does not increase, and one repeatedly fails every assessment and test, then time and again, one merely remains confined within the limitations of these material conditions. There is no fundamental progress in elevating the "body, mind, and spirit."
On the contrary, some even enslave themselves, debasing and selling their own being. Thus, even among those who revere the teachings of the heart and ancestral lineages, or devote themselves to spiritual cultivation, many fall into this state without seeking transformation. They merely hope for immortals and buddhas to intervene and turn their fate around—but can they truly attain fulfillment this way? Certainly not! By wisely applying one’s own wisdom, one can instead access far greater and richer resources.
Moreover, in one's own speech and virtue, one often fails to self-reflect or self-examine. Instead, one may simultaneously create blessings and accumulate negative karma. Having toiled so hard for so long, is it still impossible for one to transform oneself? It is essential to understand the methods of self-transformation, for that is the true nature of reality! Thank you all for your hard work. By thoroughly comprehending the essence of today’s writings, one can surely navigate the difficulties within the currency of life. Well then, farewell!
Chapter Fifteen: Encompassing the Six Directions
##Homage to Maitreya Bodhisattva
September 3, 2002, the twenty-sixth day of the seventh lunar month in the Renwu year (Tuesday)
Teaching humanity and guiding the heavens, crossing the primordial unity,
Homage to the ancient Buddha Dipamkara’s affinity.
The True Buddha Heart Sect comes to propagate and expand,  
The Great Way, unified and continuous, is the fundamental source.
The Great Dao originates from a singular, fundamental essence.
In the beginning of primordial origins, when the fundamental nature descends into the mundane world, one must be capable of cultivating and transforming the inherent causes and conditions through personal practice. By relying on one's own cultivation for growth, and because the primordial fundamental nature serves as the very opportunity for the realization of one's inherent qualities, all sentient beings across the vast cosmos and the boundless heavens and earth possess the potential to achieve these inherent qualities. It is essential to elevate oneself through the primary resources within, in order to attain this fulfillment.
Within the fundamental scope of universal enlightenment, one must never deviate from the process guided by each spiritual essence. This allows one to transcend the basic conditions of the past, fostering the root of growth and elevation. In the human world, one should become the master of oneself, not its slave.
The Great Dao is inherently natural: Formed by the heavens and earth, the infinite, the void, and the cosmos, it establishes the primordial foundation of the Dao. It is capable of harmonizing with any religion, while for practitioners, it serves to transform the karmic body. Its existence is not limited to the human world alone; indeed, it can manifest and achieve its essence even in the realms of other planetary worlds.
The Great Dao is the fundamental principle of the universe's operation.
The Dao operates naturally, interconnected with heaven and earth, the boundless, the void, and the cosmos. The human world itself is a small celestial cycle, while in relation to heaven and earth, the boundless, the void, and the greater cosmos, it forms a grand celestial cycle. Through mutual interaction, they elevate and fulfill one another. In the process of receiving spiritual messages, one may also gain insight into these realms.
If one is unable to perceive its realm, it becomes impossible to achieve the reception of spiritual messages while simultaneously failing to grasp the fundamental principles of the vast universe. All essential truths of the cosmos are based on the conditions each individual receives. For all sentient beings in this great universe, this allows for mutual fulfillment and reception, enabling a harmonious alignment with one another.
It is essential to pass through the "Mirror of Heaven's Heart" as the basis for one's own absorption. This means that by receiving messages, one can understand the heavenly realm. Only when the frequency aligns completely with one’s own can the connection of karma be mutually joined, allowing smooth reception and absorption. At the same time, this also forms a distinction between exclusion and non-reception.
The Subject of the Great Dao's Unifying Principle
Consistency plays a significant role in the Great Dao. To understand how consistency operates throughout the evolution of heaven and earth, it must never deviate from its course. If it is insufficient or incomplete, how can it carry out its frequency? There must be a genuine opportunity for mutual integration, and in the process of receiving this frequency, one must discern whether interference or chaotic frequencies have infiltrated the reception.
To align with the frequencies of heaven and earth, the infinite, the void, and the great cosmos—whether this connection is pure and thorough or tainted by adverse interfering frequencies—in past ages, beings from the higher realms, such as sages, immortals, Buddhas, bodhisattvas, and exalted beings, descended either as emanations, manifestations, or their true selves to respond to calamities and aid in salvation. If one can match or even surpass the achievements of these past beings, they may avoid falling into the cycle of reincarnation and sinking into the turbid, evil world of the five impurities.
Regarding the question of whether frequencies can descend from the past to manifest as separate entities or divided spirits—or in relation to the original deity or spirit—this can be clearly discerned through the following. Moreover, when receiving spiritual messages, there exist many with identical electromagnetic frequencies who mutually fulfill the conditions for reception. This allows for the mutual reception and fusion of frequencies among holy deities, immortals, Buddhas, and bodhisattvas.
All cosmic spiritual messages received can be interconnected.
Within the cosmic interstellar realm, when the frequencies across all three thousand worlds align uniformly, the capacity to receive messages emerges, simultaneously connecting with one's own encoded signals. If protective functions cannot be established, it is precisely for the true self, the true spirit, the divided self, and the divided spirit that entry into the five turbid and evil realms becomes a path of realization. From this perspective, the truth can be observed with utmost clarity.
The essence of the Great Dao is inherently unified. When there is resonance with the frequency, it draws in both parties involved. And when the frequency aligns, it manifests in the human world among those with spiritual sensitivity—spiritual mediums, psychics, spirit channelers, oracles, true diviners, celestial scribes, and all who receive spiritual messages. In such cases, the function of receiving spiritual communication invariably arises.
Is it similar? Is it identical? Does it offer protection? Not necessarily! It is precisely to allow other frequencies and spiritual messages to be received and absorbed mutually; the Great Dao is consistent and serves as the foundation for all under heaven and earth: holy spirits, immortals, Buddhas, and bodhisattvas as the ultimate reliance, also serving as the basis for reception, which forms the complete and thorough foundation of the Great Dao's consistency.
In the human world, whether the reception of spiritual messages is accurate can be understood within this scope. This is clearly discernible by observing the levels involved, as the Great Dao is consistent. Regarding the basic conditions of the spiritual message receiver, are they clear? Are they thorough? Are they free from any interference? Only then can the reception of spiritual messages be fully clarified.
The human body is a microcosm, the universe a macrocosm.
If the connection is intermittent or irregular, and cannot be maintained consistently, then the fundamental spiritual messages cannot be mutually received. This indicates an inability to achieve greater integration with Heaven and Earth, the Wuji, the Void, and the cosmos. It becomes clear that this is due to one's own inadequacy or a deficiency in receiving spiritual messages, and this understanding should be fully clarified, as it is quite evident.
Sentient beings in the human world, through the process of religious cultivation, have access to numerous spiritual methods that mutually elevate one another. Particularly in the present era, as countless teachings and myriad schools flourish and propagate, each based on their own foundational practices, they all share the capacity to connect with the spiritual essence of heaven and earth, the infinite, the void, and the cosmos.
It is essential to clearly understand the fundamental conditions. If one cannot thoroughly discern whether their own energy is sufficient, or whether the process of spiritual connection lacks the support of "true principles," it may lead to stagnation in future circumstances, remaining merely at the stage of receiving spiritual messages. This not only hinders oneself but also results in a state of complete unawareness and lack of clarity.
The fundamental principle of the Great Dao is universal. Thus, sages, immortals, buddhas, and bodhisattvas all share this essence, enabling them to connect with the spiritual realms of heaven and earth, the infinite, the void, and the cosmos. This connection may lead one to believe they can traverse heaven and earth, often lingering in this stage. Yet, if they fail to act with humanistic virtues, they may mistakenly assume their abilities alone grant them such transcendence.
The transmission of spiritual messages must be sufficiently accurate.
This situation is precisely a self-imposed obstacle and stumbling block. Unbeknownst to oneself, during spiritual hindrances, one often undergoes this process—entering into illusions, falling into demonic obstructions, and sinking into delusional perceptions. It is merely a manifestation of past karmic causes and conditions, and thus one must not cling to the belief that their spiritual messages are exceptionally powerful. Indeed, such attachment swiftly leads one into demonic realms.
Those who receive frequencies from the cosmic horizon must share many similarities. The key lies in discerning one's own reception without any deviation—this is the correct path. If one can refrain from using it, that is most wondrous; if one must use it, it must benefit both oneself and all sentient beings—this is the right way. Otherwise, many spiritual practitioners will stagnate precisely at this point.
Thus, one cannot break free from this predicament. On the contrary, by the end, one falls back into illusions and even finds it difficult to extricate oneself. This is the most common pitfall for all spiritual practitioners in "The Great Dao's Unity." By reflecting carefully, one can understand the entire sequence of events, as there are clear traces to follow. It is essential to overcome all past obstacles!
The Great Way is inherently innate,  
And naturally manifests its unity.
Is the message received correct? Maintain a normal state of mind and proceed.
Spiritual obstructions originate from the original spirit body, making interference frequencies more likely.
To accept the same is to fall into delusion, unable to break free and trapping oneself.
This verse! For those who study in alignment with the Great Dao, it serves as an opportunity to receive teachings at another level, to elevate one’s growth and transcendence. Whether there exist spiritual obstacles within oneself, or whether one is unable to break through such difficulties—one may seek the underlying causes herein. It is hoped that through this, one may truly benefit and return to wholeness in perfection. This is the true path!
Chapter Sixteen: The Seven Stars of the Big Dipper
## The Celestial Worthy of Universal Transformation in the Southern Heaven
September 6, 2002, the 29th day of the seventh lunar month in the Renwu year (Friday)
Limitless, the origin is without limit;  
Transmitting the Dao, conveying the meaning, transmitting oneself.
The Immortal Maiden ascends the platform to meet the virtuous disciple; the One Continuity of the Great Dao runs through all as one.
All Saints, Buddhas, virtuous students, and fellow cultivators of the Wuji Great Dao Academy, good evening! Today, the Patriarch of our lineage, the Ancient Buddha Nāmo Burning Lamp, has descended to expound upon "The Unity of the Great Dao, Third Chapter: The Unity of the Great Dao." This discourse analyzes how those of the same frequency receive the process, and encourages all sentient beings to strive together. Can we comprehend within the range of the receiving frequency?
Only then can one avoid falling into demonic realms and obstacles. It is essential to be clear that this is precisely the foundation for elevating oneself and dissolving spiritual hindrances. As for how to break through these obstacles, one must recognize them through one's present actions and conduct—this is the true nature of reality! Moreover, the human world is currently undergoing a process of settling karmic debts, which exists in everyday life.
Furthermore, in the future, all calamities will inevitably follow one after another, particularly those disasters related to "earth, water, fire, and wind," compounded by human factors. Whether sentient beings can smoothly navigate these calamities or merely vanish along with them can be made quite clear by one's own actions.
One should not assume that entering into religious faith and practice guarantees protection from deities, saints, or immortals, allowing one to rest easy without worry. It is essential to understand that each individual is subject to the law of karma and retribution, which is often inescapable and cannot be reversed within its limitations. Therefore, the most important protection always comes from oneself, and it is through this self-protection that one can gradually resolve the karmic obstacles accumulated over lifetimes.
Hoping for clarity regarding future calamities can serve as an early warning. By reflecting carefully, one can understand that it is indeed possible to turn misfortune into fortune in the days to come. Do many think the future is a distant time and space? Not necessarily! It is essential to recognize that the timing of disasters is predetermined. Do you understand? Keep this in mind and earnestly cultivate and transform accordingly!
Chapter 17: The Eight Policies of Heaven and Earth
##Homage to Ksitigarbha Bodhisattva, the King
September 13, 2002, the seventh day of the eighth month in the Renwu year (Friday)
The void world is truly beautiful; Tibetan Buddhism descends to the mortal realm.
The Bodhisattva authored the consistent scripture,  
Thus the foundation of heaven and earth was established, gaining the succession of the multitude.
How did Heaven and Earth first take shape?
Observing the One-Penetrating Great Dao, it inevitably activates the foundation of "the establishment of Heaven and Earth" for all opportunities of existence. Without the "establishment of Heaven and Earth," there can be no Primordial Eight Trigrams, nor can there be Later Heaven Eight Trigrams to guide. In the process formed by the Primordial and Later Heaven, the possibility for Heaven and Earth to be established exists.
The division of yin and yang is based upon the distinction between Qian and Kun. Through the differentiation of yin and yang and the eight trigrams, Qian and Kun can be further subdivided. All that supports the operation of the sentient world relies on the foundation established by Qian and Kun, which is the true path. This is manifested through the existence and transformation of all life in the human world, essential for the continuation and propagation of all living beings.
Qiankun: It is precisely after Wuji descends to the mortal realm and enters the state of pure unity that Qiankun can differentiate. Through Qiankun, the division into Yin and Yang is established, which is closely related to existence. This carries the unwavering responsibility and mission of inheritance. Only when Qiankun divides into Yin and Yang can the return to "pure unity" be achieved within the realms of Qiankun and Yin and Yang.
How the Great Dao Transcends and Elevates
After the Limitless descends to the mundane following purity and unity, it is necessary to first distinguish the Eight Trigrams from the duality of Qian and Kun, Yin and Yang, and then further elaborate. Thus, one divides into two, two divides into four, four divides into eight, and eight further divides into sixty-four hexagrams. This process of differentiating the trigrams and hexagrams enables the understanding of all cycles of prosperity and decline, stagnation and flow, thereby benefiting and nourishing all sentient beings throughout the great cosmos.
If it is not possible to differentiate the two aspects of yin and yang using Qian and Kun or the Two Forms, thereby establishing the innate Eight Trigrams of yin and yang and the acquired Eight Trigrams of yin and yang, they can be integrated through the sixty-four hexagrams. Further, the Eight Trigrams are subdivided into the two aspects of yin and yang, creating a growth opportunity from the initial establishment of Qian and Kun. This involves elevating from all the hexagrams and lines applicable within the human world.
All beings possess the ability to understand the rise and fall of the future. Although this can be clarified through the hexagrams and lines, one may have a thorough understanding of the past and remain equally clear in the present. Yet, when it comes to the future, it may not necessarily align with the auspicious or inauspicious signs revealed by the hexagrams. It is precisely through one's own actions and choices, as well as the transformation of one's inherent destiny, that the path is determined.
Furthermore, the fact that the hexagrams and lines can predict the future precisely indicates that the future cannot be entirely determined by the auspicious or inauspicious signs they reveal. It is essential to understand that the hexagrams operate within the framework of yin and yang, which are differentiated according to the principles of the two polarities. This necessitates passing through the realm of purity and unity—a concept whose significance is often overlooked, even within religious contexts.
The accuracy of hexagram lines in predicting the future
When humans believe that the Eight Trigrams can restore the original state of the hexagrams, they will enter the process of Yin and Yang, the Two Modes, and the establishment of Qian and Kun. It is precisely because they cannot clearly comprehend that during the process of Yin and Yang, the Two Modes, and the establishment of Qian and Kun, one must reside in the realm of pure unity. This is the blind spot in contemporary religions and sentient beings, making it difficult to grasp the true essence of "pure unity."
Thus, the foundation is built upon the five petals of a single flower, for the "five petals of a single flower" represent the harmonious interplay of all yin and yang and the five elements in heaven and earth. They serve as the fundamental cause for returning to the origin, where the two polarities of yin and yang and the establishment of heaven and earth are grounded. It is precisely through a genuine understanding of the orientation of existence that one can return to the realm of pure unity.
It is founded upon the establishment of Heaven and Earth and the duality of Yin and Yang. Without proceeding through this foundation of Heaven and Earth and the duality of Yin and Yang, one cannot penetrate the fundamental workings of the One Ultimate Way. Moreover, the entire guiding process of the One Ultimate Way is precisely the goal that compassionate sages, deities, immortals, Buddhas, bodhisattvas, and exalted beings willingly pursue.
Some can transcend, some become stagnant, some cannot pass through the process of cosmic evolution to attain creative leadership, while others sink into the turbid and impure mundane world. Therefore, it is essential to analyze in great detail the primary driving force toward the state of "pure unity," as this is practical, ensuring one is neither hindered nor left in confusion.
The primal state of nature when heaven and earth were first established.
Thus, with the dual principles of Heaven and Earth as the foundation, all existence in the human world arises from the mutual union of sentient beings, whether moving or unmoving. It is essential to discern whether one can pass through the initial establishment, descending from the celestial realm into the mundane world, without becoming lost in the dazzling illusions of this turbid, defiled realm of the five impurities. Therefore, "purity and unity" serve as the foundation.
The Evolution of Heaven and Earth: It holds a correct and guiding role towards "pure oneness," and the teachings of the sages from the five major religions all advocate for pure oneness as their ultimate destination. Buddhism states: "All dharmas return to one." Confucianism says: "Hold to the mean and penetrate the one." Daoism teaches: "Embrace the origin and guard the one." Islam declares: "Return to the pure and true one." Christianity professes: "Through silent prayer, draw near to the one." All of these advocate for the realm of pure oneness, within the singular state of pure unity.
All will be integrated into the concept of "pure oneness" in thought and perception, which constitutes true reality. This does not contradict any religion and can harmoniously coexist with all. It is essential to realize that all phenomena are guided by the function of "one-pointedness," for "one-pointedness" holds significant practical value for all genuine practitioners across the vast universe.
Furthermore, integrating the "one-pointedness of mind" into the perfection of the five teachings will not lead to any disputes or barriers. This "one-pointedness of mind" is the "pure unity" that mutually perfects through causes and conditions. Only then can there be genuine faith in religion, mutual perfection in practice, and the interconnection of all existence to transcend into perfection—this is the true nature of reality!
The role of establishing the foundation of heaven and earth.
With the establishment of Heaven and Earth: after the two forces of yin and yang, the two principles of Heaven and Earth, evolved into the Eight Trigrams, the future fortunes and misfortunes entered a fixed pattern and direction. Therefore, it is necessary to rely on human effort to reshape the predetermined course of the future. In light of one's own actions, how can one elevate oneself? How can one facilitate progress? How can one achieve fulfillment?
Furthermore, for oneself, being placed in a crucially important opportunity for transformation, yet in the human world merely living for the sake of eating, drinking, excretion, and sleep, and even muddling through an entire lifetime—I ask all sentient beings: Is there anything more cruel to oneself than this? It is precisely because sentient beings most easily forget the bitterness and hardships of the past, the very pain that pierces the heart!
I fear that after a period of time, one will no longer feel dread or maintain a cautious and vigilant heart. Instead, one will inevitably fall back into the preset vortex, undoubtedly degrading oneself by blindly following the future fortunes or misfortunes revealed by the hexagrams of the acquired Bagua. How truly lamentable!
Having brought no change to myself upon returning to this world, have I merely muddled through a lifetime of toil and hardship, only to end up with nothing but "a body full of sins"? I truly do not know how to thoroughly understand all my shortcomings and transform them. It is precisely by reforming from this very moment, hoping to truly comprehend, that one can attain true authenticity!
When heaven and earth first took shape, dividing into yin and yang,  
The hexagrams and trigrams brought forth obstacles in their lines.
This fruit is born of past causes;  
Future cycles follow from the present.
The Great Way is inherently one and natural;  
Through its unity, one attains the far shore of the multitude.
Embodying transformation to become the master, free from worldly burdens, returning to the celestial voyage.
This verse is shared with all sentient beings as mutual encouragement: in the future, there will be great truthfulness, allowing oneself to enter a state of pure unity within the duality of yin and yang, the foundation of heaven and earth. This means there is no need to worry about being unable to grow through "illuminating the mind, seeing one's nature, attaining enlightenment, and realizing the fruit." Moreover, in the present moment, what is felt depends on whether it benefits oneself, distinguishing the insights realized within.
Chapter Eighteen: The Nine Similes of Heaven and Earth
## Southern Heaven Propagation Celestial Worthy
September 17, 2002, the eleventh day of the eighth month in the Renwu year (Tuesday)
The Truth of the Southern Heaven world, majestic and revered,  
Descends to the mortal realm, urged by the people of the world.
The Celestial Venerable jointly supports the Chongxin Hall,  
Heaven and Earth establish the True Principle Assembly.
All Saints and Buddhas, virtuous beings, and the spiritual cultivation members of the Wuji Great Dao Institute, good evening! Today, the Nāmo Ākāśagarbha Bodhisattva has descended to compose "The Great Dao as One Continuum: The Fourth Chapter—The Foundation of Heaven and Earth," allowing oneself to experience the two principles of yin and yang and the establishment of heaven and earth, and to provide annotations for the hexagrams and lines of the sixty-four hexagrams.
It is essential to use the Earlier Heaven and Later Heaven Bagua to transform the genuine resources from one’s past that could not be truly realized. By beginning from this point, one can enter into "one-pointedness," thereby aligning with "purity and unity." As the human world is inseparable from Qian and Kun, Yin and Yang, and the two polarities, one may thus enter into the foundational establishment of Qian and Kun.
What the two polarities of Yin and Yang pursue and follow is the true path to elevation. Otherwise, merely existing within the human world, one remains unable to align with one's true self. This makes it difficult to transcend and elevate one's spirituality, and even harder to achieve pure harmony. Consequently, one becomes trapped in obstacles, unable to break free from them. Reflecting deeply on this, one will inevitably gain many correct insights and thoughts.
The impending calamities are drawing near; take great care of yourselves! If you are not cautious, you may later blame the immortals and Buddhas for not offering protection, and you will be helpless in the face of "inevitable disaster," unable to preserve your whole being—truly, what can be done? What can be done? The collective karma must be borne by each individually. What is most feared is that there is a fixed timeline, and where then can one turn to seek answers to doubts?
Question One: Is pure oneness the state before yin and yang embrace and have yet to separate?
Answer: Indeed! The establishment of Heaven and Earth must be the "twin fish embracing closely," precisely the intersection of Zi and Wu.
Question Two: When yin and yang are undivided, they exist as pure unity; once separated, do they then become two opposing forces?
Answer: Indeed! Purity and unity belong to the primordial state of existence, which is why they still reside within the Wuji (the Limitless). Only after the division of the two polarities (Liangyi) is established does the Taiji (the Supreme Ultimate) manifest in the later heaven. Furthermore, more nourishment and teachings will be revealed in the future through successive sacred writings. It is hoped that with diligent contemplation, one will surely gain abundant insights.
Chapter Nineteen: Perfect Fortune and Virtue
##Namo Samantabhadra Bodhisattva
September 20, 2002, the fourteenth day of the eighth lunar month in the Renwu year (Friday)
Homage to the descent of Maitreya Bodhisattva. Chapter Five: The Great Dao as a Single Continuity.
Promote the cause of the cosmic void,  
Where yin and yang divide into two aspects.
The world of Yin and Yang dual principles
Yin and Yang represent the establishment of Heaven and Earth, from which the Eight Trigrams can be derived to predict future fortunes and misfortunes, all of which are predetermined. For every sentient being, it is necessary to begin from the "undifferentiated purity of Wuji" before dividing into the two polarities, with Heaven and Earth entering the realm of Taiji. This means that from Wuji arises Taiji, and from Taiji arise the two polarities, which create the four directions, ultimately leading into the Eight Trigrams.
Yin and Yang, Qian and Kun, establish the foundation. Within the Eight Trigrams, they guide the sentient world. How, after achieving purity and unity, can one receive the central pivot of Qian and Kun’s foundational establishment? This pivot bestows upon the two modes of Qian and Kun the capacity for subtle, differentiated actions. In the human world, these two modes of Qian and Kun govern and shape the myriad beings of the sentient realm.
If Yin and Yang are harmonized, they can mutually generate and complement the Five Elements and Eight Trigrams. However, if the two polarities of Yin and Yang fail to harmonize, it will inevitably lead to the restraining effects of the Great Dao. The Great Dao exerts its influence on all sentient and non-sentient beings in the modern world, much like the interplay of the two polarities of Heaven and Earth. It is essential to understand how the consistent principles of the Great Dao govern these interactions.
To deviate from the cosmos is to be left with only a solitary species.
Nor does it deviate from the duality of Qian and Kun; thus, it guides through the establishment of Yin and Yang, and expands through their mutual interaction. The human world exists precisely within this realm of opposing Yin and Yang dualities. If harmony cannot be achieved, there will be conflicting and restraining actions, preventing sentient beings in this world of emotions from attaining growth and transcendence.
It is the guiding principle of the human world that, under the orientation of survival, all sentient and non-sentient beings must pass through the interplay of yin and yang in the human realm to achieve continuous inheritance and transmission. How can one elevate oneself within the world of sentient beings? It is essential to harmonize yin and yang, fostering mutual continuity and transmission through transformation.
Thus, there is the capacity for mutual generation and transmission, achieving the function of endless regeneration. If it cannot be transmitted within the human world, then endless regeneration cannot be realized. This is precisely the limitation described by "solitary yin cannot generate, solitary yang cannot grow." The dynamic orientation toward survival between the two principles of yin and yang is what constitutes endless regeneration, while the conflict between yin and yang makes it difficult to achieve as desired.
Yin and Yang generate each other, and in generation there is mutual restraint and conflict.
Mutual Generation and Restriction: Regarding the compatibility of all dominant forces in the human world, and given that the human realm exists precisely within the duality of yin and yang, all functions of mutual generation and restriction govern in such a way that both the human world and the world of all beings—whether sentient or non-sentient, including all animals and plants—must harmonize through yin and yang to endure over the long term.
Only by aligning with the orientation of survival can its transmission be sustained, thereby generating an endless cycle of life. It is essential that this orientation of survival plays a correct guiding role for the human world. In the current time and space, it is necessary to carry out a process of selection based on the seed causes. All seed causes within the vast universe that can mutually circulate and integrate must undergo this process of selection.
In the future world of high-tech civilization, it is essential to genuinely enhance superior varieties. From the perspective of the human race, this improvement must be carried out within the 21st century, preserving varieties through the screening of high-tech civilization. Otherwise, the future world will be unable to sustain the existence of higher-quality varieties, precisely by filtering out numerous genes that cannot adapt.
This type of contemporary breed must undergo a process of transformation, sedimentation, and purification before it can elevate the selected varieties of the future, enhancing them into superior qualities for the 21st century. This is constructed through eugenic breeding, a concept that is profoundly difficult for the human world to comprehend—why must it be this way? It is an obstacle fundamentally beyond understanding!
Screening for Practicality of Actions
Certain aspects must be elevated. For all that can be preserved within the great cosmos, those with virtuous karma and good quality must undergo transformation. This is precisely the process of enduring "kalpic tribulations." If the majority cannot be transformed and elevated, then a portion may be passed down, while another portion is inevitably "doomed within the calamity."
After enduring the "inevitable calamity," it is then transferred to another realm for preservation, which involves a process of re-sedimentation and refinement. Through this process, the Lotus Buddha Land of the 21st century can be manifested in the present moment. For the seeds of the human world, high-quality genes—DNA—can be manifested within it.
Nor will there be any other undesirable qualities; one can return to the role of establishing the foundation of heaven and earth. This is precisely the elevation advocated by "Oneness, Purity, and Righteousness," allowing a return to the original, innate true suchness of Buddha-nature. Moreover, all future faiths must undergo the learning process in the Maitreya Pure Land world. In fact, this has already been brought into the present moment!
The function of pure and tranquil concentration.
Through the elevation of heart and spirit, one can truly achieve realization. Moreover, for all sentient beings within the vast universe, the foundation of heaven and earth is established. Through the selection within the duality of yin and yang, they undergo return and transcendence. This is not only profoundly genuine but, from the perspective of all sentient beings, it signifies that one’s spirit has already entered into the "True Suchness of Buddha Nature."
To transcend and elevate "Buddha-nature," one must engage in quiet filtration, allowing oneself to process all accumulated worldly experiences. Only then can the reconstruction of one's "mind-nature and spirituality" be achieved. This process enables the sedimentation of pure filtration, eliminates obstacles, and aligns with the purification of "self, mind-nature, and spirituality," thereby realizing the orientation for existence.
Without departing from the transformation of one's own thoughts, and within the duality of heaven and earth, which represents the mutual interaction of the world, how can one achieve perfect unity? It must be facilitated through the experiences of human existence and the influence of one's own life orientation. Otherwise, no matter how profound one's cultivation may be, what can be accomplished?
The two primal forces of Heaven and Earth share the same spiritual essence, yet manifest distinct qualities.
Regardless of how keen one's spiritual awareness may be, it is merely constructed by the mind and cannot fully comprehend the "process of cosmic evolution." It is essential to understand that practitioners in the human world must maintain a broad and open-minded attitude—like half a cup, half a bucket, half a lake, or half an ocean of water—for future advancement and beneficial growth.
Do not cling to the belief that one's faith and practice have attained profound supernatural powers. If one fails to comprehend the entire unfolding process of "heaven and earth, the boundless void, and the great cosmos," how can one break through the fog of delusion? This is the very pitfall that religious believers and practitioners often encounter, and it is also the most common error made by those who genuinely strive for true cultivation.
If one cannot overcome such limitations, how can one possibly achieve elevation in the future? This means there is no way to accumulate the resources or take the actions needed for upward progress. On the contrary, one will trap oneself in the obstacles of faith, become entrenched in the attachment to one's own psychic perceptions, create karma without understanding the root of the problem. In truth, it is all self-created!
When heaven and earth first took form, yin and yang were distinguished;  
The two principles shaped, bestowing grace upon the four directions.
The Eight Trigrams are finely distinguished into the Earlier and Later Heaven cycles;  
Where human affection abides, auspicious omens arise.
Screening for quality to achieve improvement, preserving good causes to cultivate character.
As future technology grows more advanced, how shall we achieve superior genes?
This verse is shared with all sentient beings as mutual encouragement; it will manifest in the future one by one, allowing truth to be revealed through elevation, preservation, and refinement. It is precisely through realization in the human world that the Pure Land is achieved, while also advancing the evolution of future human genetics. This underscores the necessity of transforming technological civilization!
Chapter 20: Returning to Pass on the Legacy
##Limitless Primordial Sovereign, Immortal Ma Gu
September 27, 2002, the twenty-first day of the eighth lunar month in the Renwu year (Friday)
The teachings of the Southern Heaven are impartial and just,  
Extending virtue to all beings, nurturing their moral nature.
The Celestial Venerable gathered with all virtuous disciples, expounding the single truth to reveal its boundless implications.
All Saints, Buddhas, virtuous beings, and spiritual practitioners of the Wuji Great Dao Academy, good evening! Today, the teachings are bestowed by Namo Maitreya Bodhisattva, titled "The Great Dao as One Continuum · Fifth Session: The Two Modes of Yin and Yang," which distinguishes and screens the actions of human races. Is this an inescapable calamity? Will they be preserved? Or will they be transformed and retained in reality? All these can be made clear step by step in the present moment!
Thoroughly examine one's own actions and deeds: Will they be eradicated in the current circumstances? Will they be perpetuated in the future? Can one, in the present moment, reform the accumulated negative causes within oneself? Only then can one truly elevate the primary resources, thereby facilitating a return to transcendence. If one fails to elevate, they will instead sink repeatedly into the turbid and evil world of the five impurities!
Moreover, in the context of the current situation, is the construction of this framework exceptionally harsh on oneself? This arises from one's own failure to contemplate transformation, for it is a common practice to tolerate evil and nurture wrongdoing toward sentient beings! How, then, can we sift out the seeds of negative causes? To exist in the 21st century is to inhabit a world of humanity endowed with both virtue and wisdom—how should we then achieve the transformation of life?
Essential: Settling, purifying contemplation, cleansing, and serene filtration—otherwise, how can the Great Harmony World, the Lotus Buddha Land, be realized? Can this be understood? Without settling, it becomes difficult to have the karmic conditions to enter the Lotus Buddha Land; one can only await entry into Maitreya’s Pure Land. Without such refinement, how can the Lotus Buddha Land be fostered for elevation?
Chapter Twenty-One: Return and Restoration
##Namo Great Strength Bodhisattva
October 1, 2002, Renwu Year, Eighth Month, Twenty-fifth Day (Tuesday)
Homage to Ksitigarbha Bodhisattva  
The Great Way is unified, reaching the origin of existence.
Promote the supreme virtue of the heavenly principle,  
Purely unite and transform the foundation of morality.
Few are aware of the pure and singular bond.
The Primordial Eight Trigrams operate through a process of return, first engaging with the functions of the four phases before reverting to the foundation of the dual principles of yin and yang. This means that "the establishment of Qian and Kun" resumes its dominant function, necessitating a pure and unified transformative engagement. Only when there is a correspondingly substantial and primary action for this "pure and unified transformative engagement" can it assume a leading role.
From Wuji emerges Taiji, and from Taiji emerge the Two Modes. Entering the intermediate stage, it is precisely the "Pure Unity Pivotal Transformation" that truly addresses all future divergences! For if the "Pure Unity Pivotal Transformation" cannot turn, then there would be no distinction between "the establishment of Heaven and Earth, and the Two Modes of Yin and Yang." It is essential that through the "Pure Unity Pivotal Transformation," one can govern and command the causal body of the Two Modes of Yin and Yang.
Regarding the compassionate religions of the human world, how should one return to a state of purity and unity? From the Buddhist perspective, it is precisely this: all phenomena are one! And the reason all phenomena can be unified lies in the guidance of "thoughts and consciousness" over sentient beings, which must grow from the very stirrings of the mind within each human being, in accordance with the true causes and conditions.
The singular purity of Buddhist compassion
It is essential to elevate within the phenomenal world. Without understanding that all phenomena are created by the mind, one cannot fully comprehend the manifestations arising from one's own "thoughts and consciousness." Moreover, if one fails to apply all "arising thoughts and intentions" with true authenticity, it becomes impossible to achieve the liberation of sentient beings through the phenomenal world. This aligns with Buddhist principles, which emphasize the importance of constructing reality with utmost authenticity.
Furthermore, within the Five Teachings, the application of Buddhist thought for transformation and cultivation is essential. Without embracing the Buddhist concept of "all phenomena returning to the One" in consciousness and thought, one cannot comprehend how to govern the desires and intentions that arise in the mind. It is precisely through the principles of Buddhism, as expounded in the scriptures, that one can achieve elevation.
For sentient beings, the first level of transformation can be achieved. In the human world, the four actions of "heart, thought, intention, and consciousness" can be elevated to guide the causes and conditions of thought. Without unifying "heart, thought, intention, and consciousness" as a governing force, they are distinguished as the four separate actions: "arising of the heart, stirring of thought, entering of intention, and storing of consciousness."
The purity of Daoist non-action.
In Daoism, the principle of natural non-action serves as both the guiding force and the means of operation. It enables the understanding of "education on the goodness or corruption of the mind," providing sentient beings with all favorable conditions for learning and growth. Sentient beings, through Buddhism’s principle of "all phenomena are one," find harmony with this approach. Only then can Daoism and Buddhism complement and reinforce each other.
Daoism governs through the "three souls and seven spirits," which parallels the Buddhist concept of "mind, thought, and consciousness" in a similarly profound manner. The Daoist principle of non-action and the Buddhist ideal of compassion complement each other in their interplay. Moreover, between "Buddhism" and "Daoism," there is ultimately no distinction of superiority or inferiority.
The concept of the "Three Hun and Seven Po" in Daoism and the "Mind, Thoughts, and Consciousness" in Buddhism each possess their own profound mysteries in terms of their described functions. This reflects the mutual integration and mutual reverence between the teachings of these two traditions within the broader context of different religious doctrines. It illustrates how every action or thought embodies a principle of interconnectedness.
The pure singularity of Confucian compassion
All converge to integrate Buddhism and Taoism, and among the descendants of Yan and Huang in the Central Plains, there will indeed be a complementary and governing action. This "Confucian" school, with the broad-minded vision of a "Great Harmony World," achieves integration, which in turn interacts with Buddhism and Taoism, allowing for mutual fusion at every stage.
Mutual respect and mutual fulfillment—how should one thoroughly understand one's own mindset, granting oneself the role of "master of oneself" rather than "slave to oneself"? It is essential to recognize that within the teachings of Confucianism, Daoism, and Buddhism, all doctrines complement and support one another. For the descendants of Yan and Huang in the Central Plains, this integrated body of teachings provides a truly effective means of moral cultivation and spiritual guidance, which is the correct path.
Confucianism: After more than two thousand years, its core principles remain fundamentally sound. However, in the present era, it has gradually declined—not due to any inherent flaw in its essence, but because the mindset shaped by technological civilization has given rise to a new perspective on the Confucian concept of compassion, creating a fresh opportunity for its reinterpretation and renewal.
The Singular Purity of Ye Family's Universal Love
It is precisely on the foundation of universal love that it complements and harmonizes with Confucian thought. If we adopt the Christian approach to universal love, particularly in relation to the universal love of Christianity (and its families) in the contemporary era—and even more so with the three traditions of Confucianism, Daoism, and Buddhism—we can practically extend compassion, universal love, empathy, and non-action to illuminate the causes and conditions of human existence in the world.
When it manifests tangibly within the human world, those who receive its shelter benefit immeasurably and will not face the peril of an empty existence. This "Christian" universal love precisely compensates for what Confucianism, Daoism, and Buddhism lack, even surpassing them in certain aspects. This is the distinctive excellence of different religions.
Today, the most widely propagated religion is Christianity's universal love, which aims to save and educate all people, spreading without boundaries to every nation across the globe. Moreover, because this universal love extends its message of salvation to all, regardless of past or present, and is further reinforced through media dissemination, it has become even more deeply rooted in people's hearts.
Returning home to the purity and sincerity of the mosque.
The teachings of Islam provide systematic guidance on purity, which is inherently flawless and crystal clear. This purity manifests fully in daily life, purifying the heart and offering genuine solace. Through sincere actions, it seamlessly integrates with acts of faith and worship.
Furthermore, the worship and faith in the true Lord Allah are demonstrated through sincere and devout belief in every day, every hour, and every moment. This is also expressed through the five daily prayers facing the East, which serve as a model in contemporary religious practice. It offers a genuine experience of the manifestations of different religions, and it is an aspect that surpasses all other religions.
The teachings of Confucianism, Daoism, Buddhism, and Christianity can supplement the functions of the mind, and are also systematically integrated into the doctrines of Islam under the principle of purity. This is precisely because all phenomena arise from the mind, which facilitates their manifestation in the phenomenal world. If one departs from this purity, what purpose would it serve? It is through the "transformative function of affinity" that all things attain their true nature.
Pure Unity and Transformation
Therefore, how does one align and how does one transform? Because "alignment" signifies mutual accord, and alignment further integrates and merges, so through alignment one finds reliance and belonging. Yet, if one remains only in alignment without transformation, it is precisely due to a lack of the fundamental conditions for change. It is essential to understand: "Wherein lies the transformation?" This transformation occurs within the differentiation of the four phases—the two modes, yin and yang, heaven and earth—from a state of "pure unity."
Humans often cannot "transform," and only know how to integrate through "harmony." Since "harmony is alignment," once aligned within harmony, how can one transform? This is precisely the greatest function of practice—one must understand that "harmony-transformation" is the fundamental cause for transformation within "pure oneness," only then can it be truly authentic.
Since "turning" requires genuine and concrete action to be correct, it must enter into the function of "transformation." Moreover, "transformation" and "harmonious turning" are not the same: harmonious turning involves mutual integration and alignment that leads to downward transformation; whereas transformation takes this fusion and mutual alignment, further synthesizing it into downward transformation. Downward transformation is the most challenging action for humanity to guard against right and wrong.
Transformation descends to enact change.
From the perspective of a practitioner who cultivates with genuine practice, this final barrier is precisely the return to pure oneness. This turning point of pure oneness, in turn, serves as the primary source of nourishment for whether pure oneness can be reconciled and transformed. Transformation must first begin with the return from all phenomena, then enter into the foundational establishment of heaven and earth, and the interplay of yin and yang, before one can achieve the return to and reconciliation of pure oneness.
After reconciliation, if one merely relies on "contractual transfer" without undergoing "transformation," they remain constrained within the framework of contractual transfer, unable to expand in all directions. Moreover, if one remains solely within contractual transfer, genuine transformation becomes difficult. Only when "transformation" and "contractual transfer" are integrated and mutually distinguished can the inherent function of contractual transfer be transformed, thereby achieving endless regeneration.
This is also the main reason why sentient beings are most prone to encounter obstacles during the process of return. Thus, in the practice of "alignment and transformation," one must be able to apply them appropriately in order to reconcile and resonate with the fundamental causes and conditions. It is essential to understand how to apply "alignment and transformation" and "alignment and transformation" in a truly authentic manner!
The six harmonies merge into pure unity,  
Each turning in accord with fitting propriety.
Transformation serves to expand in all directions; merging into harmony is the true principle.
Sentient beings come and return,  
From all directions, hard to call back.
Transformation turns and turns again, merging into the covenant;  
Purity and unity form the very foundation of the Limitless.
This verse! It reveals to all sentient beings how "agreement and transformation" can be integrated and harmonized. How can one then extend this understanding to all directions and aspects? It is essential to truly comprehend pure unity. If one merely cultivates throughout a single lifetime, one will still fall short of this stage and realm. How then can one return from the Great Ultimate to pure unity, and then enter the Limitless? This is where genuine skill and benefit for oneself truly lie.
Chapter Twenty-Two: The Legacy Continues
## Southern Heaven Upholder of Righteousness Celestial Worthy
October 4, 2002, the twenty-eighth day of the eighth month in the Renwu year (Friday)
The Southern Heaven decrees the writing of books to rely upon,  
Aiming to promote the great Dao and the truth it holds in store.
The Celestial Venerable ascends the platform to gather with worthy disciples, offering support as the narrative draws to a close.
All Saints and Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, Namo Ksitigarbha Bodhisattva has descended to compose "The Great Dao as One Continuum: The Sixth Chapter—The Pure Unity of Transformation and Accord." This work offers a detailed and thorough analysis, clarifying the true meanings that past classics have been unable to fully penetrate. It reveals how, through "transformation and accord," one can return to pure unity.
Purity and Oneness are the fundamental causes and conditions commonly acknowledged by the Five Teachings. To return to the action of Purity and Oneness, it is essential to have both "transformation and turning" and "turning and attunement" mutually assist one another. Otherwise, how could "attunement through turning" and "transformation through turning" be integrated and disseminated downward? This is precisely the root cause why sentient beings are unable to fully comprehend it.
From "Covenant Transformation and Transformation" returning to "Transformation and Covenant Transformation," in addressing the ignorance of the human world, how can one thoroughly comprehend the distinctions between covenant transformation and transformation, as well as transformation and covenant transformation? It is essential to achieve a detailed and thorough understanding. Ah! Your wisdom has been elevated; otherwise, could you truly grasp the meaning of "Covenant Transformation and Transformation"? Not necessarily! Further teachings will be given in the future.
Inquiry: How then to achieve resonance and transformation?
Answer: The turning of the covenant is precisely before the union of yin and yang, but is this union truly pure oneness? Indeed it is! Pure oneness must first be stirred by the turning of the covenant, then enter into transformation, and this transformation is meant to differentiate into the four phases and eight directions.
Transformation and Turning are two distinct actions. Transformation involves integrating the four directions and eight trigrams back into the primordial return, but how does this turning achieve return? Precisely by encompassing the six directions, one must first undergo transformation, then enter into the turning covenant, and finally merge into pure unity, only then can one return to the Wuji. Though the terms may seem reversed, the actions themselves are different.
If one cannot comprehend this, and it remains difficult for the practitioner to fully penetrate, it merely involves the mutual embrace of yin and yang, and one cannot thoroughly grasp that within this, there are still many movements. Only then can one return from Taiji to Wuji. This process involves four distinct actions: the agreement transforms and transforms into one descending transformation, and the transformation transforms and transforms into one returning agreement.
Contract transformation, transformation: this is a downward transformative action.
Transformation and turning: these are actions of return.
Wise ones! Wise ones! You grasp things with just a hint, but to apply them in practice, even what can be understood must be personally realized to truly elevate oneself. Sentient beings often lack clarity due to this very cause and condition, and thus many genuine practitioners inevitably encounter bottlenecks after a period of time. Can true cultivation truly be understood?
Transformation: This refers to the action of descending and transforming, where "conforming to transformation precedes transformation itself" is an even earlier action. Transformation and reversion: This is the return to the first action, where "transformation conforming precedes reversion and transformation" is a deeper level of action. The greatest obstacle within this process lies precisely in how sentient beings most easily descend and transmit infinitely, and all that evolves in the human world follows this pattern!
Yet this is only within the process of survival, for one must engage in the act of satiating hunger, yet fundamentally remains unaware of how to return! If one cannot thoroughly grasp the correct method that should be followed for returning, I fear they may forever sink into the Five Turbidities of this evil world. Regardless of any religion they practice, it remains difficult to return and transcend—this point should be clearly understood!
The function of Wuji generating Taiji, which in turn generates the two polarities.
Wuji ○ One: The circle represents zero (spirit) mountain—the primordial state, not yet divided. The ○ represents pure oneness, which is the common principle followed by the five teachings.
The Buddha said: All phenomena are one. Confucianism says: Still the mind to be one. Daoism says: Nature is one. Islam says: Purity and truth are one. Christianity says: Universal love is one. All are pure, singular, and fundamental unity.
Tai Chi—the Two Modes, dividing Yin and Yang—the Post-Heaven—descending to transform sentient beings.
◎ The Process of Manifestation: From the Formless (Wuji) ○ Pure Unity → the Supreme Ultimate (Taiji) and the Two Modes (Liangyi) — Yin and Yang embracing each other (the state of harmonious union) → the pivotal shift (separation from harmonious union) → transformation (the state of separation and union) → manifesting sentient beings throughout the four directions →
◎ Return movement: Wuji ○ Pure Unity ← Taiji Liangyi - Yin and Yang embrace (Moist Union Body) ← Turn and connect (Moist Union re-return) ← Transform and turn (Separation Union Body) ← Descend and transform, gathering the four directions ←
Qi → the embodiment of fusion and union, Zhuan → the embodiment of separation and union, Hua → all concepts of the embodiment of action. These three are precisely what the Liheqi (clutch) acts upon. The Liheqi (clutch): long ago bestowed by Heaven upon the human world, serving as a vehicle for the development of concepts.
Qiheli (Qi Harmony and Separation): This refers to the initiation and cessation of all operations. It is precisely the necessity already applied in contemporary vehicles and operational concepts, representing humanity's notion of "physical engineering." Such principles have been truthfully implemented in the human world for over a century, and from this foundation, later technological civilization has continued to evolve.
Chapter Twenty-Three: The Eleven Articles of the Code
##Namo Great Wisdom Manjushri Bodhisattva
October 11, 2002, the sixth day of the ninth month in the Renwu year (Friday)
Namo, all beings praise the Tathagata;  
Samantabhadra’s path and the Buddha’s way stand side by side.
The Bodhisattva descends to establish the One Truth,  
Turning and turning the covenant, as principle demands.
Pure Unity Engages in Transformative Function
When pure unity enters into the covenant of transformation, it precisely corresponds to the harmonious union of yin and yang, giving rise to actions of pure unity. Moreover, through the covenant of transformation, how should the two polarities of yin and yang engage in this covenant? It is essential to have genuine and tangible actions, so that "yin and yang, the two polarities" can be integrated into the covenant of transformation, merging with all corresponding cyclical actions of yin and yang, as well as heaven and earth, within the human world.
From the perspective of religions of sentient beings, regardless of which religion one enters, it is essential to undertake genuine and concrete actions toward the act of return. For after reaching the four directions, how does one return to the two polarities? And from within the two polarities, how does one return to pure oneness? This is the ultimate purpose of all religions—precisely for the sake of "pure oneness"!
In other religions, the concept of pure singular movement: although not explicitly stated as arising from Wuji to generate Taiji, and Taiji giving rise to the two polarities (Liang Yi), the related movements are essentially the same. Therefore, to return from the two polarities back to the state of pure singular movement, it is necessary to be able to revert to that purity. Moreover, pure singularity precisely encompasses the four movements: "agreement turning, turning agreement, transformation turning, turning transformation."
The essential requirement for the transformation of pure unity.
This process enters the state of Wuji giving birth to Taiji, within which there remains a rather significant point of demarcation. From a religious perspective, purity and unity encompass the mutual action of "contractual transformation," which alone can provide the genuine dynamic force for such transformation. Within the duality of Liangyi, Yin and Yang, and Qian and Kun, it differentiates the conditions for the evolution of the four directions and the eight trigrams.
How can the transformation of the covenant be genuinely achieved? It requires descending from the Wuji into the midway station of the Taiji, returning through purity and descending into action. However, all religions lack this very condition, making it difficult to restore the action of "purity." Moreover, no religion has ever addressed this matter.
This is also because, from ancient times to the present, all classics have undergone centuries of change. Some have lost the original essence of the canonical texts, having been altered and revised through numerous iterations, making it impossible to present their original form to the world. Under the principle of the Limitless giving rise to the Supreme Ultimate, and the Supreme Ultimate giving rise to the Two Polarities, these classics have been transmitted into the human realm.
The Two Polarities give rise to the Four Phases, yet this process lacks pure unity. Although all religions speak of returning to pure unity, each religion describes it differently. While the return to the "One" is the same in concept, it is expressed through terms such as the Only One, the Unified One, the Purified One, the Non-One, and the True One—all guided by the principle of "One." Although each religion speaks of the same "One," their essences are fundamentally different.
The Limitless gives rise to the Supreme Ultimate, from which all action and function emerge.
Furthermore, as the original essence and substance are identical and possess mutual compatibility, it is precisely the foundation of the Great Dao that guides the processes of return and dissemination. Thus, with the Great Dao as the principal subject, the teachings found in religious scriptures are fundamentally the same. However, each religion possesses its own unique characteristics and strengths. The dynamic energy of the Great Dao, as the principal subject, fosters compatibility, mutual alignment, and collective fulfillment.
The various "ones" spoken of by religions are, in terms of the Great Dao, essentially the same in nature despite their different names. Though the names differ, their essence and origin are identical. Moreover, the Great Dao unfolds all sentient beings and all religions, all of which exist to guide humanity into religious practice in the same way.
However, when considered in relation to their respective geographical and cultural contexts, the formation of Confucianism, Daoism, Buddhism, Christianity, Islam, and all emerging religious traditions in the modern world—viewed in this light—none deviate from the religious framework inherent in the cosmos. They all serve to guide sentient beings toward the elevation of their "inner self and spirituality."
The pure essence of all religions is the same.
Sentient beings in every corner of the world and within every nation do not stray from entering religious practice for self-improvement. Once they engage in religion, they inevitably consider themselves to be cultivating, and by implementing the rules and precepts established by their religion, they may claim: "I am now a practitioner!"
Compared to ordinary worldly sentient beings, it becomes much more intimate and imbued with a cultivated attitude. For human beings, when they have not yet truly entered into a religious perspective, it evokes different responses and aspirations. In terms of religious faith and practice, it offers genuinely effective methods of teaching and education for the human world.
What is the purpose of this transfer of agreement?
The descent of the Wuji represents the primordial state before the division into Yin and Yang. The transformation descending from the Wuji is a pure and singular covenant, for this covenant arises from the Wuji: ○. Following this, it differentiates into the pure singularity of ○, and after this pure singularity, it further divides into the Taiji, thereby giving rise to the true unity of the two polarities in harmonious embrace. This is precisely the point of confusion within all religions.
The initial state of the two polarities embracing each other is known as pure unity. This pure unity, before any movement occurs, remains unactivated. Such pure unity descends and transforms from the formless infinite. However, before the two polarities separate, a harmonizing and transformative action must be applied to pure unity in order to divide the two polarities. This process is what is referred to in the human world as "harmonize, unite, and separate."
Forming the future "clutch" of physical engineering, the two polarities have not yet separated—is this what is meant by the Wuji? No! The Wuji is precisely ○: the circle represents zero—(spirit), and this zero is also the beginning of everything. It is essential to clearly distinguish the function of the circle-zero from the Taiji, and this initial state of yin and yang embracing each other is the origin of the two polarities.
At the beginning of the Supreme Ultimate, before the two polarities had yet to separate, there existed pure oneness. This pure oneness must either descend into manifestation or return to the Wuji—the circle of zero (spirit). If it cannot return, it descends into the two polarities [  ]. Before these two polarities can separate—and they must indeed separate—there must first be a turning point to initiate movement.
What follows after the separation of the two principles?
The separation of the two polarities can only be achieved through genuine dynamic energy. Therefore, after the two polarities have been divided, if one wishes to restore them, it is necessary to achieve "reversal and union." This reversal and union is an act of returning, which also requires the prior existence of the two polarities before they can be reunited in their original embrace.
Transformation and agreement are distinct from the transformation of agreement. Only when the two differ in function and purpose can the actions of return and descent unfold all things and restore all things. The scriptures of all religions within the sentient world are unable to articulate this with complete clarity, often leaving sentient beings incapable of distinguishing the finer details.
What is the cause of this? In the teachings cited by each religion, the fundamental and extraordinary essence within is often not truly understood, making it difficult to meet the conditions for such analysis. Frequently, this becomes an obstacle to returning to the state of duality, and it is even harder to progress from transformation and union into the stage of "pure unity." The limitations often lie precisely in this.
The True Nature of Returning to the Original Covenant
Returning to the origin must involve action. When transformation of commitment cannot be achieved directly, one must first undergo a process of inner change. "Inner change and transformation of commitment" are two interconnected actions that enable sentient beings to understand how to attain realization. As for "expanding to fill the universe, or contracting to withdraw into secrecy," this is precisely the embodiment and understanding that should be consistently realized.
If one cannot achieve elevation and transcendence, it may be relatively difficult to return to the state of "transformation and conversion." Only by relying primarily on religious practice to pass through transformation and conversion can one enter into the state of transformative union. Furthermore, after "the transformative union embraces the two polarities" and reunites them, returning to pure oneness is to return to the Wuji (the Ultimate Nothingness), which is precisely the beginning of the Great Dao.
This condition of return necessitates the application of numerous actions to achieve. For sentient beings, if it is not facilitated through cultivation (shame) to enter into return, I fear it will be rather difficult to attain ideal efficacy. One may merely flounder in the process of transformation, and even in the midst of change, find it hard to re-enter the state of return.
On the contrary, it is relatively easier to proceed from the Two Forms to the Four Directions and the Eight Trigrams. The reason why genuine practitioners in the present age often encounter bottlenecks lies precisely here; if one cannot clearly distinguish the movements of Qian and Kun, Yin and Yang, and the Two Forms, it becomes fundamentally impossible to transcend the cycle of rebirth within the Three Realms.
Why Do Humans Fall into Degradation
It is precisely because beings perpetually exist within the three realms, cycling through rebirth, that sentient religions cannot attain this realization and understanding. It is essential to earnestly contemplate how to return from: Wuji → Taiji → Liangyi → Sifang → Bafang → sentient beings, back through sentient beings → Bafang → Sifang → Liangyi → Taiji → Wuji.
This is the origin of the Great Dao, and such an origin is present in every action. How can one achieve it step by step? It is essential to have genuine thorough understanding and clarity; otherwise, even after decades of faith and practice, one may still fail to encounter any opportunity to embark on the path of return, instead remaining forever stagnant in the world of sentient beings.
I ask everyone, do you feel a profound sorrow? Consider this and you will understand! All things must be achieved step by step to foster growth and elevation; they can only be accomplished by following the proper sequence. If one has traveled a thousand miles yet falters a single step short, it becomes difficult to attain future return and transcendence. Truly:
Traveling thousands of miles to return home—  
the true journey is made but once.
If one can recognize the path back home,  
Cultivation in the mortal world creates the cycle of rebirth.
All myriad causes and conditions are fundamentally as they truly are;  
A single consistent unfolding is precisely as it is.
Returning home requires recognizing the true mind;  
Coming back demands investigating suchness.
This verse is shared with all sentient beings as mutual encouragement. It is to ensure a genuine understanding of both the processes of returning to the source and descending to assist others. Such conditions and causes are precisely what make it most difficult for sentient beings to comprehend the path of return, and thus it is correct.
Chapter 24: The Twelve Principles
##Southern Heaven Immortal Way Celestial Worthy
October 15, 2002, the tenth day of the ninth lunar month in the Renwu year (Tuesday)
Expanding the grand path of the revered heart lineage requires a thorough examination of its true nature.
Right and wrong can be corrected,  
Truth and falsehood are clearly distinguished.
All Saints and Buddhas, virtuous beings, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, as the cause and condition for the descent of Namo Samantabhadra Bodhisattva to compose "The Great Dao in One Continuum · Seventh Chapter: The Turning of Affinity and the Affinity of Turning," the fundamental truths have been thoroughly and clearly analyzed and elucidated. Yet, one wonders whether sentient beings can truly comprehend the authentic process of cultivation? It is exceedingly difficult!
How can one achieve the ability to implement each stage truthfully, and ensure that such momentum is genuinely realized to reach the goal? This is the correct way to ascend and transcend. Because the celestial book *The Great Dao Is One* will inevitably compile at Chongxin the causes, conditions, and resources that the Heavens were previously unable to impart.
This is an opportunity for all students of this lineage to obtain firsthand knowledge. If one fails to wholeheartedly contemplate and internalize it, it is akin to entering a treasure mountain yet struggling to bring back its riches. How can one then claim that the immortals and buddhas lack compassion in their guidance? It is precisely due to one's own lack of diligence. One must honestly recognize one's shortcomings and inadequacies and commit to genuine self-improvement.
In the coming months, this lineage will thoroughly review and refine each of its practices, ensuring they genuinely contribute to the propagation of the Great Dao. All disciples must also strive to improve upon their own shortcomings and deficiencies. Only in this way can this lineage truly serve as a pillar of teaching and education, while also advancing through the causes and conditions of self-cultivation.
Chapter Twenty-Five: The Thirteen Principles of Doctrine
##Namo Great Compassionate Avalokitesvara Bodhisattva
October 18, 2002, the thirteenth day of the ninth lunar month in the Renwu year (Friday)
Greatly opening the propagation to spread teachings and transformation,  
Maitreya arrives in the human realm, floating upon a lotus flower.
Ultimate virtue is inherently selfless; the bodhisattva transforms and guides through transformation.
Transformation and Reversion, Bonding and Re-bonding
From the Limitless arises the Supreme Ultimate; from the Supreme Ultimate emerge the Two Modes, through which all sentient beings are observed. This precisely manifests the dual functions of descent and return. Ordinary individuals are generally aware only of the process of descent, yet find it exceedingly difficult to fully comprehend the path of return. Therefore, at each stage, there must be an intermediary station to harmonize and integrate, so that the functions of both descent and return can be realized in every phase.
For all sentient beings with affection towards the Great Dao, it is difficult to realize and comprehend, precisely because the descent has been continuously passed down, while the return remains unknowable. In each act of descent, how can one steer oneself toward the true turning point of return? This turning point is something that sentient beings, aware only of the descent, find hard to understand in terms of the act of return.
It is essential to have the conditions for "agreement through transformation" and "transformation through agreement," as these are actions inherent in all matters. However, the human world often lacks such a mindset and perspective, leading to the belief that every action taken is already a step forward in propelling oneself courageously onward.
What is the significance of survival in the natural world?
They only know to charge forward relentlessly, never turning inward to reflect, nor returning to the manifestation of their "heart-nature and spiritual nature." Consequently, the human world is unable to truly restore what is fundamentally required by the "heart-nature and spiritual nature," precisely because it is hindered by all the teachings and traditions passed down within human society.
Moreover, even regarding the transformations passed down by predecessors, it is believed that this is how things should be, to the extent that one becomes incapable of introspecting on "the nature of mind and spirituality." Consequently, one merely grasps the process of worldly learning, accumulating and integrating personal experiences, which in every stage further entrenches the limitations that prevent one from achieving transformation.
The process of self-transformation, in turn, is achieved by courageously advancing toward the goal, thereby attaining the desired actions and benefits. Yet, in this forward march, one must not only cut through thorns and brambles throughout every stage of the journey but also endure all manner of trials and sufferings in the human world.
Looking back at oneself reveals one's own mistakes.
In every movement, adjust your steps accordingly. However, it is essential to understand that sentient beings are hindered by ignorance, fundamentally unable to reflect on the path they have traveled at each stage. They must look back to observe all shortcomings, deficiencies, and errors in order to correct them.
It is essential to reflect on past actions and consider how they can be properly improved. If such conditions can be met, many difficulties in the human world can be reduced. Moreover, one must examine from the opposite perspective: have all one's behaviors and actions been reviewed? If improvements can be made, how should one proceed regarding the two functions of "transformation and conversion"?
All actions within the human world must re-enter the conditions of transformation. This arises from the descent of Wuji into Taiji, the generation of Liangyi from Taiji, and the subsequent birth of Sixiang from Liangyi. In each process, transformation must be carried downward. Moreover, if the action of transformation lacks substance, it becomes deficient, inevitably causing stagnation at every stage.
Therefore, it will encounter obstacles and stagnation. Hence, in transforming every action, it is precisely the ceaseless cycle of life, and each interconnected movement is achieved through transformation to fulfill its purpose and function. This process reflects how every action and link in the human world must be harmoniously integrated to be attainable.
The Covenant and Pure Oneness are mutually reciprocal.
The transformation of the covenant is first derived from the state of pure unity, then descends into the duality of yin and yang. In this process, the covenant transformation descends and disseminates to all directions and aspects. Furthermore, can the "transformation of the covenant," after descending, return to the "covenant of transformation," and then re-enter the action of "pure unity"? It is precisely through this that the human world comes to understand all actions and functions.
The Human World: Some have only partially understood and gained insights through transformation. All sentient beings find it difficult to fully comprehend and penetrate the essence of "transformation," precisely because they are constrained by it, unable to truly experience or understand it. Moreover, in the human world, there is merely an action taken to move forward, aiming only to reach a goal.
It is essential to understand that, from the perspective of all human races, if one cannot gain a clear comprehension during the process of transformation, it becomes impossible to deeply grasp the distinctions that should exist in the human world. This is because all actions, once transformed, are hindered by human knowledge and wisdom, thereby preventing greater breakthroughs and impacts.
The human world is constrained by such conditions, further confining itself within a self-imposed barrier that makes introspection difficult. To truly elevate humanity’s capacity for learning, growth, and transcendence, it is necessary to reexamine, reform, and correct all deficiencies and errors. Only through this process can humanity emerge from ignorance and unknowing, striving for a legacy that endures across millennia.
Transformation and conversion come down to transform.
Transformation is the act of change, which then becomes the cause for return. In the human world, some can only comprehend superficially why they constantly "transform" conditions for survival, yet fundamentally fail to understand that the driving force behind the "return" of transformation is rooted in "adverse conditions that foster growth." One should not repeatedly cycle through the Five Turbidities of the Saha World.
It is essential to thoroughly comprehend: how can "transformation" be achieved through "conversion"? This is because "transformation and conversion" represent actions of two distinct causal entities. Sentient beings are only capable of converting their inherent dispositions into discernment, yet they cannot return to the true nature of transformation—a point that none of the religious scriptures or canonical commentaries have ever addressed!
It is essential to understand that such actions are precisely what all human beings in this world experience, regardless of the country or region they inhabit. These actions are intimately connected to the "transformation and change" of all sentient beings and will not be abandoned due to any actions. Moreover, within all actions, they are invariably influenced and shaped by this process of transformation.
The Deeds of the Lord's Holy Ministry
It is fundamentally impossible to comprehend how to return to one's own pure and clear nature amidst the process of transformation. This is because humans are repeatedly trapped in the cycle of such conditions, which inevitably makes it difficult for sentient beings to revert to their original state. Moreover, the inability to discern the actions within all forms of teaching precisely constitutes the obstacles dominated by the cycle of reincarnation.
The primary sacred mission of the Chongxin Dao is to advance beyond the future actions of returning to the Maitreya Pure Land, following the "universal salvation and completion of the circle" for the Yiguan Heavenly Way. The Heavenly Will desires the Chongxin Dao to further elevate, return, and achieve perfection. Over the past six years, the Chongxin Dao has descended to disseminate its teachings, yet among all religious movements of return, none have been able to systematically analyze this process.
Now, having brought back "The Great Dao as One Continuum" for detailed analysis, it is also separately expounded within the Celestial Texts. I wonder if all virtuous students can comprehend this extraordinary affinity. Moreover, regarding the Wuji "○", it is essential to first achieve "purity and oneness," then through "covenant transformation" and "transformation" to accomplish a coherent descent—precisely descending into the human world.
Religious Classics and the Body of Karma
How can all karmic entities, in their existence within the human world, return to the primordial origin of their own spirit? Often, religious scriptures lack the true karmic essence for genuine realization. After undergoing repeated revisions, these scriptures fundamentally lose access to greater original karma, serving merely as provisions for learning through overcoming obstacles.
There may be many errors and discrepancies; the current composition of the "Dadao Series Celestial Books" by Chongxin is an exceptionally rare and precious opportunity. These works are derived from the personal experiences of sages, immortals, Buddhas, and bodhisattvas, who have distilled their life's insights for dissemination. Offering firsthand resources with clarity, this truly provides everyone with a chance and blessing. Will you cherish it?
It can be understood from the present moment: what can be done if one fails to cherish it? In this human world, we are fundamentally hindered and obstructed by ourselves, allowing suffering and hardship from the past to persist—such is the original course of fate! However, in the current time and space, it is possible to change past deficiencies, shortcomings, and mistakes, and it is essential to rise and transcend beyond them.
Pure unity descends to transform within the dual principles;  
At the center lies a covenant that shifts and transfers.
After transformation, one enters the world,  
Where human connections harmoniously intertwine.
All return to the original heart and spirit,  
Transforming karma and turning it into the cause of affinity.
Returning once more to pure unity, entering the great fullness,
The root of the infinite, the sentiment of creation.
This verse! Let us study it together with all sentient beings; then we may deeply realize that all actions in the human world cannot escape such limitations. Can all virtuous students comprehend and cherish this? I earnestly hope so, I earnestly hope so! The sixth anniversary celebration of Chongxin Hall is approaching, and we too shall come to join in the festivities, celebrating together this auspicious and joyous occasion for all the benevolent followers of the Chongxin lineage.
Chapter 26: The Fourteen Functions
## The Celestial Worthy of Southern Heaven's Ascent
October 25, 2002, the twentieth day of the ninth month in the Renwu year (Friday)
The Southern Heavens decree the edict to propagate virtue, upholding righteousness among humanity without bias.
The Celestial Venerables together assist the Chongxin Hall,  
Spreading teachings and virtues across the world through karmic connections.
All Saints, Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Tao Academy, good evening! Today, the discourse "The Great Tao as One Continuum - Eighth Chapter: Transformation and Metamorphosis" is delivered through the descent of Namo Mahasthamaprapta Bodhisattva. This is to help Chongxin students thoroughly comprehend how every matter operates through the two karmic functions of "transformation and metamorphosis," and how one may thereby grow and ascend.
One can realize that one's own ignorance and obstacles are precisely the conditions in the present moment that propel oneself toward a more transcendent state. If one can fully comprehend this, one will not be bound by ignorance and obstacles, and thus can genuinely elevate oneself. However, if hindered and lacking the conditions for thorough understanding, this becomes the most difficult action for sentient beings to embody.
Chapter Twenty-Seven: The True Fifteen
##Homage to the Bodhisattva Ananda.
October 29, 2002, the twenty-fourth day of the ninth month in the Renwu year (Tuesday)
Namo Beings' Joy Tathāgata, great wisdom manifests and wisdom unfolds.
Manjushri Bodhisattva descends to the hall,  
Transforming vows to arrange worldly functions.
The Covenant's Transformation and Its Connection to Survival
In the realm of human existence, there exists the concept of "transformation and conversion." Throughout the process of agreement-conversion and conversion-agreement, it is essential to comprehend both agreement-conversion and conversion-agreement. This involves understanding the dual functions of "conversion" and "agreement," where "agreement" signifies union and "conversion" signifies separation. Furthermore, "transformation" is essentially the function of "conversion," distinguishing between the "substantial form" and the "functional form."
To discern the "transformation-contract function of the harmonious body" through existence, for all sentient beings within the vast cosmos, none can depart from these two aspects: "contract and transformation." Further entering into the "transformative" active entity allows all "harmonizing actions" and "separating-merging actions" within the vast cosmos to mutually blend and integrate.
Because the distinction between "agreement and transformation, change and conversion" lies merely in the difference between "essence and function." Moreover, in the application of "essence," the causal conditions of the subject remain unchanged, allowing essence to take precedence. Here, "essence" enables self-awareness, and through the actions of its function, it can discern each matter, all of which necessarily require an "individual entity"!
The Process of the Function of Substance
Therefore, the orientation should be centered on the subject. If there is a deficiency in "the function of the essence," and instead one relies on "the function of the function," growth becomes difficult. It is essential to clearly understand the nature of the essence and to base it on subjective consciousness, because the "essence" manifests in the phenomenal world through the perception of sentient beings. If the essence cannot be utilized, the cultivation becomes one in which the "essence" yields no benefit.
In observing the "body," it is difficult to elevate and benefit sentient beings. To clarify the true nature of the body, one can proceed through the process of understanding it. This should effortlessly integrate all orientations of existence, because the "body" is tangible and manifest for sentient beings, and it is also fully endowed in the world of true reality.
What purpose does the human world serve? In response: The body encompasses both "the physical form of humans" and "the entity of existence," which is precisely the world of true reality. It is essential to clearly understand the function of the body, integrating the causes and conditions presented by the world of true reality within the human realm. This process is most beneficial for sentient beings and is also referred to as surviving in the world of true reality.
The Process of Utilizing "Use"
Thus, the function of the substance is based on the discernment of its "true nature," for only with substance can there be function. The utility of this function is determined by encompassing all orientations of human existence in the world. This enables one to possess richer resources, making it possible to accumulate experience through the orientations of human existence along the path of "the utility of function."
To harmonize the essential conditions for life and make choices for survival is precisely to achieve the "utility of utility" through the orientation of existence, which necessarily relies on all dependencies to be accomplished. Moreover, through the "utility of utility" and the experience of survival, one is guided to benefit endlessly, enabling all sentient beings to likewise reap boundless benefits.
If such application cannot be put into practice, one cannot truly benefit from it. All survival realities in the human world rely on interdependent foundations. It is essential to allow oneself to experience and apply these truths in the human realm to gain personal benefit. Otherwise, if one can only comprehend but not apply them, may I ask: can one accumulate experiences in the human world? Can one truly benefit? It is exceedingly difficult!
Transferring Deeds and the Essence and Application of Transferring Deeds
It is precisely a matter of "essence" and "function." The human world cannot be separated from the interplay of transformation and resonance. Ordinary sentient practitioners can only comprehend the two aspects of "essence and function," yet they fundamentally fail to truly embody and realize the four dimensions of "resonant transformation and transformative resonance, transformative change and change through transformation" as the proper foundation for their existential orientation.
Regarding the orientation toward survival in actions that can benefit oneself, seeking a path that is advantageous to oneself means that benefiting oneself first is the true reality. This is the principle that only by seeking one's own benefit can one then extend that benefit to others. For sentient beings in their pursuit of survival, whether through cultivation or religious faith, this is precisely the point of convergence for all sustenance of life.
All are inseparable from the dual aspects of substance and function, and these aspects of substance and function correspond to the four actions of "turning and merging, turning and transforming, transforming and turning, merging and turning." There exists a necessary cyclical relationship among them, yet sentient beings, due to a lack of this very concept, often encounter numerous difficulties, errors, and setbacks within the human world.
Furthermore, "essence and function" are precisely what benefit oneself, allowing one to personally experience and integrate all orientations of existence into daily life as the correct approach. This is because embodying daily life enables one to comprehend and guide within the scope of practical application.
Contract transfer and transfer of contract, transformation and conversion.
It is precisely the convergence point of the four movements, and in the present moment, sentient beings find it difficult to comprehend the nature of "affinity and transformation." Why is it that there exists a correct and even interconnected harmony with one's own existence? This is explained by the concepts: "Affinity: as the cohesive body; Transformation: as the separating body; Change: as the active body." It is precisely because there is cohesion that separation can occur!
If the processes of moistening union and separation cannot occur simultaneously, then the agent of action lacks any orientation towards existence, and is unable to accumulate further experience or undergo the process of realization: it is precisely through "moistening union and separation" that the transformative action arises, achieving moistening union within the two modes of the Limitless giving birth to the Supreme Ultimate.
The Wuji is originally a circle: if this Wuji is to descend and transform, it must undergo a process of moistening and merging to form the two polarities. Are these two polarities merely pure and singular, as they have not yet separated? Once they separate, and after the consequences of separation and union arise, the four directions and eight orientations can then emerge. It is precisely within this moistening-merging and separating-uniting that the "substance and function" of all human beings are distinguished!
All must pass through the stage of purity and unity before they can adjust to the gaps produced by the union and separation of things. The tools and functions of survival in the present era are also inseparable from the "bodies of union and separation." Indeed, all actions in the human world are like this, and from the very beginning of purity and unity, the two principles have been manifested together with sentient beings.
The function of transformation and commitment is as the actual utility.
How should one return and descend through the transformation of bonds and the fusion of transformations? It is precisely these four actions that serve as the guiding thread, allowing humanity in the vast world to engage in their own harmonizing and separating movements. If one propels themselves toward an obscure future, how can they discern within the interplay of "harmonizing and separating"?
The actions of merging and separating give rise to the orientation toward existence: joy, anger, sorrow, and pleasure, as well as clothing, food, shelter, and travel, all originate and are achieved through this process. Why is it that sentient beings cannot fully comprehend this process? Consequently, they are unable to distinguish between "bonding through transformation and transforming through bonding," yet they may come to understand it through "transformation into change and change into transformation."
In this world, all things are intermingled as one; thus, being unable to truly break through these limitations means one remains merely "a slave to oneself" in the human realm. It is impossible to become "the master of oneself" and thereby ascend. This is precisely the obstacle that sentient beings fail to comprehend, and it is determined by their own choices.
Sublime Causes and Conditions for Cultivating the Mind
This is precisely the action of "returning, completing, and transcending" that leads back to the source. If it cannot be carried out truthfully, I ask all virtuous beings: can you truly grasp the concept of returning? No! You will merely follow your own karmic obstacles and causal conditions, descending once again into the cycle of rebirth. Is this not a most cruel fate for oneself?
Through this pre-existing understanding and concept, and by truly implementing this concept into daily life, there is no need to worry about the future inability to return, transcend, and achieve perfection. Otherwise, it would merely be empty talk and lofty theories, with no knowledge of how to implement them into daily life, faith, and the adjustments of practice—would that not be incorrect?
Merely being swayed by past errors and misconceptions makes it difficult to adopt a correct approach toward oneself, thereby hindering the genuine realization of one's own "essence" and the practical "application" for one's own benefit. Thus, the integration of "essence and application" remains elusive for sentient beings, inevitably giving rise to numerous inescapable confusions and obstacles.
The function of turning the contract must be clear; all four actions should be appropriate.
The deed is transferred, the transfer of the deed—two are distinct;  
The transformation is transformed, the transformation of the transformation—truly rare.
Understanding the body brings awareness; applying it allows one to comprehend principles.
The union of essence and function benefits oneself;  
Realization transcends moisture to discern the profound mystery.
This verse! I share it with all sentient beings as mutual encouragement; to truly comprehend and apply the principles of "The Great Dao as One," to thoroughly understand and discern for oneself is to benefit both oneself and all beings—this is the mark of great wisdom. Today, as your teacher, I am honored to participate in the creation of this series of works, and I sincerely feel gratified for Chongxin. It is evident that the propagation of the Great Dao has truly found its pillars of talent. Farewell for now!
Chapter 28: The Sixteen Virtues of the Dao
## Wuji Xiantong, Zhongtan Yuanshuai
October 31, 2002, the twenty-sixth day of the ninth month in the Renwu year (Friday)
The Southern Heaven's decree is truly unique;  
The path of immortals, selfless and inherently complete.
The Celestial Venerable together aids the Chongxin Hall,  
The Great Way, unified, promotes the master.
All Saints, Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Institute, good evening! Today, the sacred text "The Great Dao in One Continuum: Chapter Nine, The Function of Transformation and Accord" has been bestowed through the descent of Nāmo Great Wisdom Mañjuśrī Bodhisattva. I wonder if everyone can personally realize and apply it in daily life, making it truly practical for oneself and all sentient beings, thereby genuinely applying it to understand and embody the true nature of reality.
Otherwise, all sentient beings would merely follow the karmic obstacles and causes from their past lives, accumulating actions of repayment. It is difficult to know whether, in the process of repayment, the karmic causes and obstacles are truly and completely resolved. This is indeed challenging! Precisely because it is hard to comprehend the transformative effect, and even more so because there is little understanding of the fundamental concepts of essence and function.
How can one truly achieve clarity regarding the "unity of integration and separation"? It is precisely because in all phenomena, one cannot escape these two aspects—"integration and separation"—that one fails to fully comprehend both "essence and function." Even if one understands this conceptually but fails to genuinely apply it, such understanding remains merely theoretical. Thus, it becomes difficult to truly elevate oneself through the principles of "essence and function."
Chapter Twenty-Nine: Seventeen Principles of Ethics
##Nanping Daoji Ancient Buddha
November 5, 2002, the first day of the tenth month in the Renwu year (Tuesday)
Namo to all sentient beings of the future,  
With great compassion, your virtue nourishes all living souls.
The voice of Guanyin turns towards enlightenment;  
The Bodhisattva's essence and function arise from the same source.
How can substance and function be one and the same?
Through the process of "essence and function," one comes to understand that all orientations of existence within the vast universe are precisely the embodiment of every action, thereby enabling their natural application. The "essence and function" are naturally applied to survival, and it is essential that throughout the process of all phenomena, there exists the opportunity for one to embody and apply what is necessary for existence.
Only by understanding all processes of nurturing life can one apply them with ease, thereby establishing a necessary and solid foundation for humanity in this world. By providing all beings with the essential points of comprehension and application in the fundamentals of nurturing life, the benefits of a harmonious existence are achieved.
Substance—precisely the fundamental categories applied to clarify the world of true reality, are all substantive entities of true reality. Furthermore, if we examine "substance" from the perspective of the formless realm, it serves as the point of convergence for all existential orientations within the vast cosmos. This point of convergence is grounded in substance, and moreover, "substance" is understood to possess no form whatsoever.
The function of substance and function being one and the same
It is the process of inner realization within each individual, which can only be attained through learning, understanding, and the accumulation of experience. By comprehending its names and forms through personal experience, and through the function of embodiment, all orientations of existence emerge, inevitably leading to new understanding. This process builds upon the accumulation of past experiences, and further encompasses the cumulative achievements of all experiences from past lifetimes.
Today, many talents in technological invention are cultivated through the accumulation of causes from past lives. In the process of personal realization, one comes to understand the functioning points of all phenomena through direct experience. By comprehending the workings of past events, one gains profound insight into how to act in the future in order to reap benefits.
It will certainly enable one to follow spiritual inspiration, enhancing the comprehension and perception of existence within the Earth's space. Precisely through this function, one often experiences the effect and sensation of "hearts linked as one, understanding without words," and can even create endless inventions. This allows all sentient beings to benefit endlessly.
The True Manifestation of Essence and Function
Due to the process of embodied realization, the mutual resonance of spiritual perception serves as an opportunity for mutual fulfillment. This also allows for the interplay between the function of "embodiment" and the world of true reality to correspond with one another. For the benefit of all future beings throughout the vast cosmos, numerous inventions and creations are bound to emerge, laying down the fundamental virtuous grace for downward transformation.
It is precisely through the harmonious interplay between the "function of the essence" and the "true nature of the essence" that one can accurately perceive both. This understanding is achieved through the accumulation of all human experiences in the course of existence, providing a correct direction for the orientation of survival and endowing the nourishment of life with necessity and creativity.
Thus, there will be an unceasing flow and continuous descent of transformation. Moreover, it will not leap into emptiness through cyclic interactions. As for the realization of the true nature of existence through "substance," it is each individual's process. Whether they can complement and support one another depends on whether the "function of substance" and the "true nature of substance" can play a guiding and directional role. Only then can they be skillfully "applied" in the human world.
To act according to the use of things.
The function of "application" – precisely, it is guided by the orientation of existential verification, and it must manifest through a preconceived notion. Without the operation of such a notion, one would remain relatively unfamiliar with the creation of existence. Moreover, the inability to generate creative inspiration is precisely because "application" takes "verification" as its action, achieving its purpose through mutual interaction with inspiration.
From the perspective of creation and regeneration, the "function of application" is guided by the fundamental concept of one's own survival orientation, enabling sentient beings to create an interactive point of welfare and virtue. Furthermore, through the resonance of survival orientation in "hearts connecting with a single spark of understanding," this concept is integrated into a unified function.
To create and invent for the sake of survival, and to be able to achieve a "telepathic" effect, is the fundamental condition for passing through the "use of use." Through creation and invention, one attains the alternating virtue and grace between oneself and all sentient beings. Whether this virtue and grace can flow ceaselessly and be continuously passed down also depends on a fundamental understanding and thorough comprehension of its application.
If the application process cannot be carried out with full authenticity, and even the fundamental state of "oneness" is difficult to attain, then it becomes challenging to establish the causal basis for "the unity of essence and function" in relation to "oneness." It is essential to understand that essence and function are "unified as one," and this cannot be bypassed or dismissed as an obstacle. Sentient beings are often constrained by this limitation in the process.
How should all application processes be carried out?
In the process of application, how can one benefit both oneself and all sentient beings? This is inseparable from the concept of "the unity of essence and function," for it is precisely through this unity that one can elevate one's "mind and spirituality." This constitutes a fundamental perspective to be upheld in the human world, enabling the development and benefits of "the unity of essence and function."
In the process of application, one is bound to encounter numerous obstacles and difficulties. Moreover, there will be many forms of ignorance that hinder the fundamental progress forward. Additionally, for the orientation of human existence, there must be a clear directional goal. In the human world, without such direction, one is inevitably troubled by the obstacles of ignorance.
Self-direction or guidance for one's future—if one cannot establish a clear direction, they will inevitably face the influence of decisive intentions, making it difficult to achieve predetermined future goals. It is essential to clearly understand the application of life's orientation. The human world is led by oneself, accomplished by oneself, and ultimately fulfilled by oneself.
Hearts that beat in unison are linked.
It is essential to pass through the state of "hearts linked as one, understanding each other without words," thereby activating this inspiration. Only then can one discern the fundamental process of "application." Moreover, the necessity for human beings to nurture life must be guided by an orientation toward survival. Where does this begin? By what means is it achieved? And through what is it expanded? It is within the process of application that the "use of use" can reach its point of perfection.
Can substance and function be as one? This depends on the individual's learning and experience to differentiate. How can the realization of "knowing oneness, embodying oneness, applying oneness, and the oneness of substance and function" be fully manifested in the human world? Alternatively, how can one, along with all sentient beings, achieve clarity through "embodying oneness, applying oneness, and knowing oneness"?
By internalizing the principle of "the unity of essence and function" to benefit oneself and extend that benefit to all sentient beings, one can truly understand and embody the "recognition of unity," the "realization of unity," and the "application of unity." Within this process, there inevitably exist numerous obstacles of the unknown and ignorance. It is precisely because of the interplay of the unknown and ignorance in the human world that progress and innovation are made possible.
Only in the human world can there be a continuous stream of creation and invention. How can such creation and invention flow unceasingly and be passed down without end? It requires a deeper understanding for integration, which is precisely achieved through the process of "recognizing unity, embodying unity, applying unity, and realizing the unity of essence and function"—all stemming from the awareness, concepts, and actions.
To know the One Suchness is to perceive its inevitable manifestation;  
To realize the One Suchness is to embody its conceptual essence.
Application and essence are one in action;  
Substance and function are one in true manifestation.
If there were no ignorance and the unknown, human creation would have no beginning.
Creation flows unceasingly,  
Expansion races with heaven's secrets.
This verse! Let us study it together with all sentient beings; through recognizing the one suchness, realizing the one suchness, applying the one suchness, and embodying the unity of essence and function, we can attain correct understanding and conduct. This is something all human beings use every day, yet they remain unaware of the complete process. It also makes it necessary for everyone to learn, while simultaneously benefiting, growing, and transcending.
Chapter 30: Filial Piety and Family Bonds Part Eighteen
## The Heavenly Venerable of the Void, Living Buddha Jigong
November 8, 2002, the fourth day of the tenth month in the Renwu year (Friday)
The teachings of the Southern Heaven are inherently natural,  
Together we exalt virtue, spreading the Great Dao far and wide.
The Celestial Venerable together assists the Chongxin Hall,  
Ascending the platform to jointly encourage, speaking from the heart.
Good evening to all the sages, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, we are graced by the presence of Namo Guanyin Bodhisattva, who descends to compose the tenth chapter of "The Unity of the Great Dao." This chapter explores the application of the unity of essence and function, delving into how we can gain a deeper understanding. It integrates the concepts of "recognizing unity, embodying unity, applying unity, and the unity of essence and function."
It is precisely because of this function that everyone uses it every day, yet they are unable to recognize or understand the process. In this way, everything is interconnected and can be integrated. The entire world in which humanity exists is, in fact, a world of interconnected sentient beings. It can be consistently connected from top to bottom, from left to right, crosswise, through linkages, and in all directions.
It is also because there is a continuous descent of grace into the human world, allowing all ignorance and the unknown within the vast cosmos to be transformed. This enables the continuous creation and invention of new things, allowing sentient beings to benefit from nurturing virtue and engaging in creative research and development. In this way, virtue and grace can descend endlessly, and in the future, all aspects of human existence will be genuinely and greatly elevated.
Chapter Thirty-One: Reason, Emotion, Law, and Governance Nineteen
## Ancient Buddha of the Southern Sea
November 15, 2002, the eleventh day of the tenth month in the Renwu year (Friday)
In the Pure Land of Amitabha, Nanda guides and teaches all sentient beings.
The Bodhisattva descends to bestow the One-Penetration Volume, serving as the master of the three realms and the two boundaries.
Cutting off the two extremes and three boundaries, severing yin and yang.
To recognize the One Suchness, to embody the One Suchness, to apply the One Suchness, and to realize the unity of essence and function: observe how sentient beings have no fundamental concept of the "One Suchness," nor do they know that in the human world they are absolutely connected to the "One Suchness." Moreover, they are unaware of whether the "unity of essence and function" can be cultivated in the present moment to bring benefits and elevate themselves!
Furthermore, regarding the concept of "One Suchness," one must understand all past causes and conditions. Regardless of whether human beings enter into religion or not, and regardless of whether they practice cultivation or not, all sentient beings must enter the "state of One Suchness" in order to achieve genuine growth and fully realize themselves in this world.
The three realms of space separate the human world.
The Three Realms: It is only by entering from the One into the Two Extremes that one can reach them. It is also through the One descending and passing through the Two Extremes that distinctions are made between yin and yang, between heaven and earth, between sun and moon, and between male and female. Furthermore, within the world of sentient beings, the Two Extremes encompass the vast universe, the heavens and the earth, and all living beings, including all animate and inanimate plants and animals.
Furthermore, taking the two extremes as reference points, the human world can only achieve mutual interaction and influence between these two extremes after passing through the state of oneness. Therefore, the two extremes represent all processes that sentient beings are unable to fully comprehend. It is necessary to personally realize the state of oneness, which precisely manifests as descending into the two extremes, thereby giving rise to the three realms, four directions, five phenomena, and so forth.
It is about integrating the two sides into the human world, for without these two sides in this world, there would be no conditions for development. In the human world, the two sides form a relational world of mutual opposition, which imposes significant limitations in the process of existence. It is precisely because of these mutual oppositions and limitations that distinctions such as heaven and earth, male and female, arise.
What are the two sides? They are yin and yang.
In the human world, regardless of race or species, all are facilitated by the two sides—Heaven and Earth, Yin and Yang—to carry forward and transmit the virtuous grace of inheritance. This virtuous grace is precisely what enables the continuous flow, and it is the two sides that truly serve as the guiding force. This is because only through the "two sides" can one enter into the transformative action of the "three realms."
Cut off from dualities and the three realms, selfless and free,  
Holding the teachings for all sentient beings in the human world.
If one can comprehend the principles of heaven and earth,  
One is sure to ascend and transcend with swiftness.
This provides a significant commentary on the "two aspects and three realms." Regarding the two aspects entering the human world, there must be a driving force for development. Precisely because of the existence of these two aspects, the "pure unity" acts as the "one true reality world." From this unified world, a direct and integrated action emerges, nurturing all living beings and myriad things throughout the vast universe.
In the human world, the virtue and grace passed down to the vast universe and earth are perpetuated through an unceasing cycle of inheritance. Among all species on both sides, if there is only solitary yin, life cannot be born; if there is only solitary yang, growth cannot be sustained. Without the mutual union of yin and yang, there can be no harmony and benefit. Thus, the human world is precisely perpetuated through the interplay of yin and yang.
Separated on both sides, flowing through the three times.
There is the ceaseless cycle of life and the unending flow of the river, for both sides are guided by the karma of survival orientation, and all actions fundamentally arise from elevation and descent. It is also because sentient beings inevitably pass down and transform, and such conditions precisely constitute the great world of mutual interaction between yin and yang. Moreover, all things in existence are absolutely unable to escape this realm.
The two sides are relative to a unified world, bearing an absolute mission of inheritance. In the vast cosmos, all matters inevitably entail distinctions such as ○×, right and wrong, good and evil, correctness and error. Similarly, for humanity and all living beings, there will always be distinctions between right and wrong, good and evil, beauty and ugliness, fortune and misfortune. This is because judgments of right and wrong are ultimately shaped by human words and discourse.
Moreover, when considering this matter of speech in the human world, it is impossible to have fixed counterparts, for there is the constant flow of change and the unceasing cycle of transmission and transformation. How to carry out this transformation and how to pass it on within this world are precisely the factors that make it relatively easy to enter the two states of "constant flow" and "unceasing vitality."
Why do humans have only one mouth?
Humankind possesses only one "mouth," so why is it that in the human world, the language of the mouth does not become more talkative simply by adding another mouth? It is because sentient beings, in their speech, should refrain from speaking of other matters—that is, they should not speak of right and wrong, approval and disapproval, correctness and error, or righteousness and wickedness. Yet, in the human world, this is the very limitation that is most difficult to overcome!
There is often too much gossip and dispute created by words, and as for the human body: why is it that humans and all living beings have only one mouth? Distinguishing between male and female, heaven and earth, yin and yang, the body also has only one mouth. Yet on the face, there are other organs: a pair of eyes, a pair of ears, and two nostrils in the nose.
This arrangement within the eyes, ears, and nose is one of mutual correspondence. Why, then, does each person have only one mouth, and not two? It is so that humanity may speak fewer unnecessary words and more virtuous and kind ones. This design serves a dual purpose: to encourage the use of the mouth for good speech in the human world, and to reduce gossip, disputes, conflicts, judgments of right and wrong, and distinctions between righteousness and evil.
Sentient beings can carefully contemplate the process of "the evolution of the Great Dao," which is also composed of all the worlds in which humans exist, precisely formed by "pairs and couples." Yet, within this pairing and coupling, can the "relative" be transformed into the "absolute"? Such a condition is exceedingly difficult to attain—indeed, fundamentally impossible! Nor does such a concept exist.
How should the two sides be connected within the three realms?
The Two Extremes and Three Temporal Realms: For sentient beings, it is precisely within the past, present, and future that reality is truly manifested. Buddhism has a saying: "The mind of the past cannot be grasped, the mind of the present cannot be grasped, and the mind of the future cannot be grasped." If the mind of the past, present, and future cannot be grasped, what then?
It would then become a state of only empty form, devoid of substantial reality. The great cosmos, the Boundless, the void, and the greater universe integrate with one another under fundamental conditions. Because there exists a mind of "unattainability," it is impossible for humanity to extend this further. Even the process of humanity's flow through the three temporal realms—past, present, and future—derives "actual attainment" precisely from this state of "unattainability."
It is precisely because of the accumulation of past experiences that the present moment can be spared many difficulties and obstacles. This kind of expectation, which envisions a bright path in the future, is viewed from the perspective of the unattainable. Without it, sentient beings would lack the fundamental motivation for practice. How, then, can one develop a sense of discernment toward the mind that clings to the unattainable?
The three minds cannot be grasped, yet wisdom has arisen.
To comprehend this ungraspable mind is to compare it with heaven and earth, the boundless, the void, and the vast cosmos—and thus deem it ungraspable! Moreover, in the human world, all actions driven by the will to survive, along with past experiences of existence, have already vanished. Who, then, can halt the past? None can!
Time that has passed is irretrievable, having long since vanished. Neither sentient beings nor any divine beings, immortals, Buddhas, or Bodhisattvas can halt its flow. Moreover, what has slipped away is already gone without a trace. The passage of time represents precisely that irretrievable past, which further entraps humanity within the confines of insurmountable obstacles.
However, the accumulation of experience gained within it is precisely what makes it undeniable, is it not? Upon careful reflection, one can understand! One should have long let go of all past attachments, yet the accumulation of practical experience undoubtedly fosters a present-moment awareness. As conditions for genuine benefit arise, it naturally forms the foundation for upward growth and elevation!
A present mind aids growth.
The present mind grows through the self. Only with the accumulation of past experiences can one benefit from the present, advancing toward a broader space and future. But what if this cannot be attained? Can one truly have a secure space and environment for existence in the present? No! Moreover, without the rich accumulation of past experiences in the present, how can one create? It is exceedingly difficult!
Regarding the past mind—it cannot be grasped; the present mind—it cannot be grasped; the future mind—it also cannot be grasped. Can we realize and embody the original meaning within this? Indeed not! The two extremes and three temporal realms are precisely what, through the vast universe and earth, unite all "chains of affairs and food chains" as the realm of true reality.
All survival orientations in the human world inherit the fruits of labor planted by predecessors and accumulate the resources of rich survival experiences, enabling sentient beings in the present to enjoy abundance in food and clothing. This also serves to pass on the well-being of the future human world through infinite continuity, making it essential to understand the process within the duality of extremes and the three temporal realms.
How can a more complete and integrated function be achieved across the three temporal realms and two extremes? It is through the descent and transformation of these "two extremes and three temporal realms" and the "world of oneness." Otherwise, how can sentient beings, through the "consistent Great Way," form an integrated entity for their existential orientation? Without this, they would not be able to avoid insufficiency, deficiency, and error, and thus could not attain the genuine and authentic experiential process of reality.
One: The world is governed by principle.  
Two: Yin and yang diverge into two paths.
Three Realms: The cycles of time  
Four Directions: The vitality of sentient beings
Five Phases: Together they form the great path.  
Six Directions: Then one knows the meaning of heaven and earth.
The Seven Stars: Clearly understanding the virtues and rituals.  
The Eight Policies: The proper way to return to the foundation of fulfillment.
This verse is shared with all sentient beings as mutual encouragement: from the world of humanity, stride forward toward a bright future, transmitting the experiences of past and present to future generations, and creating boundless blessings for the world. This is the Pure Land of the Lotus Buddha. I hope for it! I too am willing, in the future, to contribute to the realization and creation of this Pure Land world.
Chapter Thirty-Two: Justice and the People's Hearts, Part Twenty
##Void Principle Virtue Immortal Maiden, Guanyin Bodhisattva
November 19, 2003, the fifteenth day of the tenth month in the Renwu year (Tuesday)
Good evening to all, I too have come to ascend the central stage and meet the worthy talents.
The Marshal brings salvation to the mortal realm, arranging all with care;  
A reverent heart, united in principle, unveils the heavenly way.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the Bodhisattva Ananda, the great disciple of the Buddha Shakyamuni, has descended to expound on "The Great Dao as One Continuum – Chapter Eleven: The Three Times and Two Extremes," discussing how, in the world of One Suchness, one can accumulate abundant resources from within this realm of existence.
It is precisely because there exist learning resources that the transmission is carried out through the three times and two sides. The human world is indeed a realm of dualistic opposition, where all affairs unfold through such processes. How, then, can we use the two sides and three times for transmission and downward diffusion, so as to fulfill the fundamental requirements for all survival orientations in the human world?
If it is said: the mind of the past, the mind of the present, and the mind of the future are all ungraspable, then how can we create lasting welfare for sentient beings? It is exceedingly difficult! We must clearly understand: since all three realms of "past, present, and future" are ungraspable, how can we, in this very process, benefit all sentient beings throughout heaven and earth?
In truth, if the present moment is fundamentally rendered useless, how can one then comprehend the application of the "three times"—past, present, and future? How can growth arise from the "two extremes"? When everything comes to a halt for sentient beings in the present moment, careful reflection reveals the deeper meaning. There must be another level of realization, and to recognize this realization is precisely the elevation of wisdom!
Chapter Thirty-Three: The Unifying Source of the Dao
##Homage to the Ancient Buddha Dipamkara
November 22, 2002, the 18th day of the 10th lunar month in the Renwu year (Friday)
Nankai's unity with nature is revealed,  
A barrier that delights immortals and beings alike.
Daoxi descended, bearing the celestial scriptures;  
The Ancient Buddha, through the ages, manifests across the three realms.
The three temporal realms flow and change, passing in the blink of an eye.
Pure unity comes to observe sentient beings as a cause for elevation, which is precisely the fundamental requirement advocated by the Yiguan Dao. For sentient beings to restore their pure and pristine essence of unity is the essential task of returning from the dazzling world of distractions. Yet, sentient beings remain unaware: how can they take the lead themselves? How can they return? How can they rely on and uphold this path?
The fundamental concept of the Dao inspires sentient beings to understand, in the present moment encompassing past, present, and future, how to enter into the true realization of the fundamental function that accomplishes all origins of causes and conditions. It guides one in promoting self-elevation rather than descending into downfall and degradation—and indeed, most of humanity follows this very path!
The fundamental function of the three temporal realms in their mutual transformation is to utilize the spacetime of the past to navigate the present moment and the future. How, then, can one advance toward the genuine "space of existence" in this process? Regardless of time or space, this process invariably involves differences in the "operating spacetime," which give rise to numerous obscurations and limitations.
Experience as a Process of Growth
It is precisely what sentient human beings find difficult to comprehend. Only by understanding the functions of each dimension and knowing how to proceed can one truly enter the "operational dimension" to experience it. This constitutes the fundamental requirements and understanding necessary to comprehend how sentient beings, in their immediate existence, rely on the accumulation of all past experiences.
There is also the fundamental function of growth and return, so where should one proceed from? For all living spaces in the vast world, if observed from the perspective of sentient beings: it is essential to understand one's own living space in order to elevate it. However, if it is difficult to thoroughly comprehend the true nature of processes in other different spatial worlds, it is not an easy task!
Sentient beings exist only with an understanding of their own living space. Regarding this living space, it is precisely the process dominated by the human world, and in terms of survival orientation, it is entirely natural! Moreover, by integrating all existence of sentient beings into the true realm of nurturing life, a dependency on their own survival arises.
It is also difficult to achieve transcendent breakthroughs, and it offers no greater growth for sentient beings with emotions. How can one elevate oneself amidst the flow of the three times? And how should integration be accomplished? Because there exists the flow of the three times—past, present, and future—how can one, from within their own living space, attain insight into other realms of existence?
All sentient beings exist within the flow of the three times.
This is a fundamental requirement that sentient beings are incapable of fulfilling, let alone humans who, despite sharing a frequency with immortals and buddhas, cannot fully penetrate this realm, nor ascend to another level within such a space. From this perspective, the experiences and knowledge perceived by sentient beings remain profoundly superficial.
Three Times: This refers to the process of past, present moment, and future. Because of the Three Times and the Three Periods, there arise various perspectives and orientations. Although the Three Times and the Three Periods can be interconnected, they exist in different realms of existence. This distinction between the Three Times and the Three Periods precisely constitutes the actual spatial world in which humanity lives.
How can one comprehend all future paths of existence? How can one transcend and elevate one's understanding of the three temporal realms—past, present, and future? This requires drawing upon all past experiences, as well as the pioneering efforts and groundwork laid by predecessors. Through the arduous process of sowing seeds by those who came before, how can we truly appreciate their toil and dedication?
The guidance provided for sentient beings across the three times is rooted in the fundamental space of existence. It addresses how to expand the current orientations of life into broader spatiotemporal realms. This function of the three times is built upon past experiences, enriching and substantiating the lives of all sentient beings in tangible ways.
The flow of time is a swift and ceaseless vanishing.
This can reduce many unnecessary troubles and disputes, and it serves all survival-oriented functions in the present. It is important to understand that predecessors sowed the seeds for future generations to enjoy the shade. In the current time and space, we are all benefiting from the fruits of our ancestors' hard work. How, then, can we pass down and refine these experiences from the present for the benefit of future generations?
Transience: All past moments have already vanished and perished, leaving the present for future generations to inhabit. It is precisely within this framework of time and space that we receive the blessings bestowed by our predecessors, while also integrating the hard-earned experiences and spaces they bequeathed to us. Yet within this flow of transience, all has long since disappeared without a trace.
Moreover, it is difficult to view all that has passed through the lens of the present. In the process of continuous change, there is a responsibility and mission to carry forward and pass down the legacy of the present moment of existence. This is because we inherit the hardships of all our predecessors to create the world of today, and our existence in the present will also fade and perish in the future.
The past is a continuum shaped by the orientation of present existence. How can we further harness the flow of time? It is essential to create well-being in the present that can be passed on to future generations—only then is it genuine. Thus, the present and the future will also soon vanish without a trace. If you doubt this, take a moment to reflect quietly.
Past, present, and future constitute the three temporal realms.
Just now, when I, your teacher, descended to compose the *Great Dao Yiguan* series of books, in the twelfth instance of time and space, have they all already vanished without a trace? And regarding the present, as I, your teacher, use this time and space to elaborate the process of writing, will the near future also vanish without a trace? It is all certain!
This kind of being, amidst the flux of existence, can enter into the process of creating a refuge of well-being for sentient beings, allowing them to maintain the space and process of the "present mind." However, it vanishes instantly without a trace. As for all the times, spaces, and environments of existence, is there another level through which they can be realized and elevated? Not necessarily!
The Flow of the Three Times: It is precisely about elevating, with wisdom, all the functions of living spaces across past, present, and future lives, and further accumulating through this process. Whether one can establish the correct direction and actions for sustaining one's own existence should originate from this. It is also through the process of flowing through the three times that one achieves elevation.
How can one progress towards the accumulation of rich experience? By addressing what is necessary across the three temporal realms, all fundamental functions are facilitated. After survival experiences are recreated and passed down to future generations, how can one gain from the present moment and what is created in the future? This allows for greater growth potential and more blessings to be realized, which can be fully attained and acquired in the present.
Experience accumulates without distinction of superiority or inferiority.
It is essential to understand that regarding the orientation of existence or learning experiences, many sentient beings may believe that what they learn and experience in the present may not be applicable in the future. However, in the fleeting moments of time and space, all past learning experiences are preserved, and it is precisely these that may prove useful in the future.
Without the accumulation of past learning, how can one become fully equipped with rich experience? In the process of learning, although much of what is acquired may seem immediately inapplicable, as time and circumstances change, it will inevitably be applied truthfully in different times and spaces, serving as a testament to the cumulative effect of past learning and growth.
Sentient beings can come to understand that the pursuit of survival and the acquisition of richer knowledge for growth is an ongoing process of validation across the past, present, and future. Yet, whether this can be achieved is not certain! If we could view the dominant forces that may shape the future from a modern perspective, we might then engage in a process of prediction about what lies ahead.
One can thus foresee and caution the future through the present moment. If one can fully engage in the rich experiential learning process within the present course of existence, the causes and conditions for future achievements can be accumulated and cultivated anew from such moments. Otherwise, one may merely drift through life in a state of confusion and blindness.
The world of true reality is difficult to compare to heaven and earth.
If sentient beings detach themselves from this process in hopes of future attainment, it is akin to setting themselves on a misguided course of ignorance. Consequently, they will be unable to smoothly channel abundant resources downward for transformation. Moreover, because the present moment offers firsthand experience in the world of true reality, it is precisely what benefits human existence.
If we compare ourselves to the heavens and the earth, the infinite, the void, or the vast universe, we are but mere specks of dust in the present moment, destined to vanish like blades of grass. Yet, across the expanse of time and space, there exists a process beyond the comprehension and direct experience of sentient beings. It is only through each individual's realization in the here and now that the rich fruits of the future can come to fruition.
Our ancestors planted trees for us to enjoy the shade; we sow seeds today for future generations to reap. Do such future people truly exist? For us in the present, we too will become the "past lives" of those to come. These descendants, whom the people of our time can neither see nor hear, can only be recorded in writing to be passed down to the generations that follow.
In the current age of technological civilization, it is easy to preserve works for hundreds or thousands of years without any loss. As we now write profound texts for our time, will future humans also regard us as rare creatures? From this, we can understand that all reconstruction of experience is precisely sown by us in the present, just as our predecessors did in their own times.
The process of duality is used to differentiate,  
With the three times and two paths each serving as companions.
The process has passed, leaving behind experience; the future is attainable, with boundless shores.
We now embark on writing this book,  
To complete the one principle and its twelve distinct branches.
For a thousand years, things shift and flow,  
Yet such reliance remains rare and few.
This verse is shared with all sentient beings for mutual encouragement: in our present and future, it is the reappearance and recombination of all past experiences that constitutes true reality! One may carefully contemplate that within this process, there is indeed a fusion of past, present, and future, for past, present, and future all exist within the present moment.
Future technological civilization may regard us merely as rare creatures, yet we are the manifestation of all survival experiences being recreated and passed down. What is the subtle wonder within this? Once you grasp it with a knowing smile, you can truly comprehend the profound mysteries evolved by heaven and earth, which bestow upon sentient beings the utmost care and consideration. Today, this old monk humbly seeks to share these thoughts with all devoted hearts!
Chapter Thirty-Four: The Great Way of Primordial Origins
## Immortal Maiden of the Void's Rosy Clouds
November 29, 2002, the twenty-fifth day of the tenth month in the Renwu year (Friday)
Since brothers have come together in this place,  
Even plain water shared is a fitting grace.
Laughing and discussing the principles of life,  
In the blink of an eye, the workings of heaven and earth pass by.
Today, our brothers have descended to Chongxin to compose the celestial scriptures, and to have them preserved is truly a rare occurrence! This is because the venerable Jifo is extremely busy; in composing works for other religions, it is often faster and easier to appoint a proxy. To have such a celestial opportunity and auspicious affinity as with Chongxin is indeed a condition rarely encountered!
Today, as your teacher, I take the stage to study together with all of you. Earlier, the main author among the immortals and Buddhas—the Ancient Buddha of Nanping, Daoji—personally descended to compose the inner meaning. Can you carefully contemplate the profound mysteries within? If one can deeply realize and verify them, that person is truly a great wisdom holder. If the mind is scattered and unfocused, it will be fundamentally impossible to truly comprehend and embody this extraordinary realization.
It is precisely because the immortals and Buddhas, at times, bestow upon the human heart an inexhaustible treasure of wisdom. If this can be obtained for the book we are writing today, then our efforts will not have been in vain. If it cannot be obtained, it would merely be a waste of human time and opportunity! That would be a great pity, truly a great pity!
Each individual attains realization according to their own capacity,  
Comprehending the true meaning of heaven and earth.
Past, present, and future—  
The ultimate truth of life lies in the will of Heaven.
Chapter 35: A Moment of Introspection
## Before the Throne of the Wuji, Immortal Maiden Dong Shuangcheng
December 3, 2002, the twenty-ninth day of the tenth month in the Renwu year (Tuesday)
Another book is written in Jambudvipa,  
The sea and sky's original spirit acts of its own will.
The ancients spoke of virtue needing restoration,  
The Buddha taught the unity of all directions.
The three realms and four directions are interconnected and function in unison.
Observing the actions and behaviors of sentient beings across the three periods of time, it is evident that all activities oriented toward sustaining life are distinguished by their inherent tendencies within the human world. Furthermore, based on the direction of survival, the demands placed upon these actions and behaviors are guided by the inheritance of human experience. This inheritance serves as the foundation for both elevation and decline in the human world, precisely illustrating its polarized nature.
The orientation towards existence is observed through the flow of the three temporal realms to comprehend the totality of life, and it also aims to enrich and fulfill existence more abundantly. Following the three temporal realms, one enters into the interconnectedness of the four directions. These four directions—east, west, south, and north—are linked together, with "benevolence, righteousness, propriety, and wisdom" serving as the fundamental principles that mutually integrate. Among these, propriety, righteousness, integrity, and shame are regarded as the four cardinal virtues.
The Four Dimensions: They can establish the orientation of the four directions. With a precise basis for positioning the four directions, one can achieve the function and understanding of the four dimensions within the conditions set by the four directions. Moreover, they serve as the primary cause and condition for elevating sentient beings. How can the four dimensions be integrated through the four directions? It lies in positioning the four directions, which truly provides a moral standard and a foundation to rely upon.
The Four Directions: They are precisely the linking of east, south, west, and north. Through this linkage, it is essential to meet the fundamental moral requirements for human survival, to have a practical application process for the human world, and thus to mutually support a comfortable existence. Furthermore, for all sentient beings, there should be comfort, convenience, and universality. Elevating humanity will create a wholesome living space.
One of the Four Directions: The East
"East" corresponds to the heavenly stems of Jia and Yi: it represents green wood. In the heavens, it is the essence of azure; on earth, it is the substance of wood. Thus, the "East" is associated with the color "green" and the virtue of benevolence in the Five Elements. This stems from the vitality of spring, supported by the framework of green wood. Its color is green, which is a vibrant emerald, symbolizing the flourishing prosperity of all things on earth!
The human world can be harnessed through human agency, and humanity, guided by the nature of the heart, comprehends the virtue of compassion to facilitate the elevation of sentient beings. This not only manifests the virtue of compassion but also, in the process of relying on such conditions, integrates it through the governance of verdant green. Thus, the human realm expands through this vibrant green hue.
The Beginning of the East: All originate from the foundation of Green Wood, and it stands as the foremost of the four directions, capable of connecting all that is linked by the four sides. Thus, there are the distinct natures of East, West, South, and North, each of the four directions. Through the interlinking of the eight directions—Southeast, Northeast, Southwest, and Northwest—a profound interconnectedness emerges! Additionally, there exists the distinction of the "Central Direction."
One of the Four Directions: The South
"South" corresponds to Bing and Ding: it is the red fire, in heaven manifesting as the red essence, on earth as the spark. In the Five Elements, it pertains to propriety. With this virtue, it serves as the fundamental principle for human existence—that is, through the virtue of fire, it warms the hearts of sentient beings. In harmonizing with the Great Dao, it embodies warmth. If the human body lacks the warmth of fire, it can be said to be nothing more than a corpse.
Thus, in the south, it embodies the virtue of fire, and with all things growing under the radiance of the great sun, this light illuminates all living beings across the vast heavens and earth. By shining equally upon this world, it nurtures the path of brightness on which life thrives. The light of heaven, belonging to the "Southern Bing-Ding Fire," is boundless and infinite.
In the human realm, the multitude of beings cannot thrive without the illumination of light, lacking the warmth that drives life forward. Although the radiance of fire illuminates the vast world, without this essential condition, greater brightness and warmth cannot manifest. By harnessing the energy of the southern fire element, humanity can achieve greater benefit and prosperity.
One of the Four Directions: The West
"West" corresponds to Geng and Xin in the Heavenly Stems: it represents white metal. In the heavens, it manifests as the color white; on earth, it serves as the foundation for human survival, functioning as currency. In the Five Elements, it aligns with righteousness, and its hue is described as yellowish-white. In the human body, it is rooted in the skin. From the perspective of sentient beings, a deficiency in the Geng-Xin metal of the West signifies a lack of the conditions necessary for human survival, namely currency.
Furthermore, regarding the function of the great cosmos and earth in the West, it is directed not only toward sentient beings with yellow as the primary color. Although yellow is predominant, it encompasses the leading role of white. In terms of the Western function of yellow, from the perspective of sentient beings in the present, if one cannot be enveloped by one's own spiritual body, it becomes exceedingly difficult to rely on the skeletal framework of the East for support.
Regarding the dominant role over the physical body, through cultivation and reliance, it is precisely directed toward the Western Pure Land. Moreover, the Mother Goddess in the Western World exerts influence over the West, all guided by the light of heaven. Buddhism promotes the Western Pure Land as its call, and humanity’s yearning for the West lies in this as well, embodying a profound truth that resonates across different paths.
One of the Four Directions: The North
"North" corresponds to Ren and Gui: it is represented by black water, appearing as black in the heavens and as substance on earth. In the five elements, it belongs to wisdom, and within the human body, it corresponds to water. Observing the function of this water in winter: it signifies entering into conclusion, thus embodying the profound principle of storage and accumulation. It is indispensable for human survival, and the function of the "North" also serves to nourish and harmonize all sentient beings.
It is precisely due to the moistening harmony that extremes are prevented. When the influence of dry and scorching qi arises, it is inevitably moderated by the moistening function of the north. This provides sentient beings with what is indispensable for survival, yet such conditions must not be excessively squandered. This defines the application of water in the northern orientation, establishing a necessary basis for the future management of water resources.
Because it is precisely by providing sentient beings with the elements of nourishment and harmony that fundamental efficacy can be achieved in the future. Moreover, from where should such conditions be initiated? By relying on the enhancement of basic functions in the future, human survival and comfort can be attained, forming a state of goodness, convenience, and universality—this is indeed achievable!
The Interconnection of the Five Directions
"East: Jia and Yi, Wood", "West: Geng and Xin, Metal", "South: Bing and Ding, Fire", "North: Ren and Gui, Water" can all interconnect and be applied within the sentient world. Among these, "Center: Wu and Ji, Earth" serves to link the five elements. If any one of these is lacking, it is not beneficial for sentient beings!
However, in the human world, the four directions—east, south, west, and north—are connected to form the four cardinal points. Their positioning also corresponds to another set of four directions: southeast, northeast, southwest, and northwest, together forming eight directions that can all be interconnected. This arrangement further evolves into the Eight Trigrams, distinguished as "Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui."
It refers to the function of the four directions evolving into the eight trigrams, all of which serve to predict future fortunes and misfortunes for sentient beings, and can also be integrated with one another. Moreover, the integration and interconnection of the four directions are more practical. Through the combination of the overall four directions and eight trigrams, every corner can be perfectly interconnected, thereby achieving mutual integration.
The Eight Trigrams are integrated as eight symbols, each with its own advantages and disadvantages, gains and losses. Their existence involves the interconnection and fusion of the four directions, which, if realized, can provide greater space for growth for sentient beings. From the perspective of the entire universe and all human and sentient beings, it is precisely through the mutual interconnection of the four directions that true nature is realized!
Interpretations unfold from all directions,  
East, south, west, north—each stands sovereign.
Coordinates align to set direction,  
Nourishing all beings with mutual aid.
To live in accordance with humanity is the very foundation of all auspiciousness.
Blue, red, white, and black form the foundation;  
Virtuous beings gather together in harmony.
This verse! Let us study it together with all sentient beings; not only can we integrate with one another, but it also brings mutual benefit to all sentient beings. It is life-affirming, providing the essential conditions for human survival through mutual connection! It fosters stability in human life, enabling everyone to achieve harmony and interconnectedness, thereby creating opportunities for fairness and equality.
Chapter 36: Reformation and Return
## Immortal Maiden of the Ethereal Assembly
The Lord commands the descent of immortals and buddhas to the heart of reverence,  
Composing a unified doctrine to benefit all people.
From all directions, connections are made to gather together;  
With affection and virtue, we welcome one another.
All Saints and Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Tao Academy, good evening! Today, the presiding immortal Buddha, Ancient Buddha of the South Sea, has bestowed the thirteenth chapter of *The Unity of the Great Tao*, titled "Connecting the Four Directions." This chapter contains many profound meanings, which, for sentient beings, serve to elevate the fundamental essence of their original motivation.
It also aligns with the interconnected harmony of all corners, addressing how sentient beings can follow the natural course of life rather than oppose it. This distinction between "following life" and "opposing life" is precisely what sentient beings find most difficult to comprehend. Therefore, following life means integrating all processes of "essence and function" within the human world, allowing everything to blend seamlessly.
Sentient beings naturally prefer conditions that align with their desires, as these feel more fitting, practical, and desirable than adverse circumstances. In the continuous flow of life, the key lies in how to achieve such favorable alignment without falling into adversity—neither going too far nor falling short, for both extremes are contrary to the proper way. Relative to the interconnected causes and conditions spanning all directions, this balance holds great potential for fulfillment.
跋、凡例
December 6, 2002, the third day of the eleventh month in the Renwu year (Friday)
Postscript, General Principles
序言、讚曰、頌　賀
##Before the Throne of the Limitless, Immortal Lady Xu Feiqiong
Namo, the lamp of all beings' hearts is lit,  
The Lamp-Lighting Dharma Assembly's true spirit abides.
The Ancient Buddha descends to bestow protection, presiding over the five realms of the great cosmos.
The Functions of the Five Phases
Pure unity enters the process of transforming duality into three realms, taking the "Four Correctnesses" as its foundation. This constitutes the orientation for human existence in the world. To elevate the "Four Noble Truths," it is necessary to enter this process. Regarding the conditions for survival, it can be said: sentient beings are guided by the four directions, and each successive point is established through the Four Correctnesses.
In understanding all conditions, among the four fundamental truths, the environment in which the human world exists is precisely formed by the temporary union of the "earth, water, fire, and wind" four great elements, serving as the primary process of all existence. It is through this function that we can comprehend: the survival provided by the union of these four great elements benefits everyone, while simultaneously imposing limitations upon all.
It is essential to understand that earth, water, fire, and wind are precisely what Buddhism refers to as the "Four Great Elements in temporary union." However, if we consider this "temporary union" not as something illusory, it becomes the very essence of real existence! In relying on all forms of existence, growth occurs under these conditions, which are intimately connected to the necessities of daily life. This dynamic creates a dual aspect: on one hand, it provides support, while on the other, it imposes limitations.
The True Nature of the Four Great Aggregates
Earth, water, fire, and wind are interconnected from all directions. This interconnectedness ensures that all living beings throughout the vast universe never deviate from the "solidity of earth," the "warmth of fire," the "fluidity of water," or the "movement of wind." Thus, with these four great elements as the foundation of the righteous path, all sentient beings are inseparable from these four righteous ways!
Furthermore, by taking the four directions as the foundation, one can establish a dependency for survival, allowing for the integration of many truths as they are. If this dependency is severed, sentient beings in the human world would have no means to sustain their existence. It is essential to understand that the four directions are precisely interconnected by the eight directions: east, west, south, north, southeast, northeast, southwest, and northwest.
This function involves linking the "earth, water, fire, and wind," as the world of sentient beings never deviates from this cyclical interaction. When viewed from this perspective, the reliance on survival orientation is, in fact, of utmost importance. It can never stray from the guiding functions of the four great elements and is also interconnected and harmonized through the "mutual guiding functions of the four great elements."
The five elements fuse with the wind.
This means they complement each other and integrate into the five elements: metal, wood, water, fire, and earth. It is through daily existence that we rely on these five elements. However, if "metal" and "wood" are separated from "water, fire, and earth," there is a lack of "the blowing of the wind" to guide the world in which sentient beings exist.
Therefore: Earth, water, fire, and wind are all encompassed within the ranks of the Five Elements—metal, wood, water, fire, and earth. Moreover, the Five Elements rely on the dominance of "wind," which governs all tangible and visible species, including non-sentient beings, animals, and plants alike. This dominance of wind provides a truly substantial and dependent function.
Without the "guidance of the wind" to lead the way, it would be impossible to align with the light cast by the sun and moon, which is precisely in accordance with the essential necessity of the heavens, earth, and stars. Once the positions of the sun, moon, and stars are established, their myriad influences upon the human world all rely on the "guidance of the wind" to nourish the breathing functions of sentient beings.
All things must possess the transmission of wind.
It is also because of the respiratory function that the flame's heat can be neutralized, allowing the excessive force of water to be regulated. Through the harmonizing interaction of water and fire, the solidity of earth is tempered, preventing it from becoming either excessively hardened or scorched and extinguished by the overwhelming force of water or the intense heat of fire. This principle is known as the "Middle Way of Harmony."
It is essential to truly align with the "movement of the wind," enabling sentient beings, through their survival orientation, to integrate all food chains and transactional chains into the regulatory functions of their existence. This forms a harmony between the four elements and the five phases, providing all living beings with both benefits and limitations—a state that is profoundly paradoxical.
Among the five elements: since water, fire, and earth have already entered the human body, and are further combined with metal and wood to form the physical vessel for human existence, supplemented by nutrients for sustenance, it is precisely through metal and wood—representing the "east and west" directions—that this is accomplished. How, then, does this relate to humanity?
Taking "Eastern Wood Lord" and "Western Metal Mother" as the fundamental pair, they combine to form the human body. This synthesis is achieved through the mutual harmonization of water, fire, and earth, all while remaining aligned with the five universal phenomena within the Five Elements framework. It can be said that this is the result of the mutual generation and restraint among the Five Elements: metal, wood, water, fire, and earth.
The Five Constants, the five organs, the five directions, and the Five Elements are all interconnected.
Furthermore, benevolence, righteousness, propriety, wisdom, and faithfulness are regarded as the Five Constant Virtues, while the heart, liver, spleen, lungs, and kidneys form the Five Viscera. Correspondingly, east, west, south, north, and center represent the Five Directions. These numerous connections and associations demonstrate a comprehensive and mutually supportive function of the "Five Phenomena," precisely derived from the integration of all interrelated elements.
To elevate the orientation of human existence through such means, mutual reliance and support form the most crucial link. It is absolutely impossible for there to be a process that deviates from human survival and interdependence. If any single element is lacking, it becomes a disease afflicting the body, leading to numerous deficiencies and declines in its functions.
It is of utmost importance to understand how the human body maintains the cyclical interactions of the "metal, wood, water, fire, and earth" elements. If sentient beings lack any one of these, the body cannot achieve harmony, inevitably leading to various disabilities and ailments, thereby affecting the overall health and well-being of the physical form.
The five elements intermingle and merge.
The Five Virtues—benevolence, righteousness, propriety, wisdom, and fidelity—are elevated from the standards of human existence. It is through these virtues that the criteria for human survival do not deviate from the fundamental demands of morality. This alignment between the standards of humanity and the physical body must be achieved through the mutual integration of the heart, liver, spleen, lungs, and kidneys.
Furthermore: East, West, South, North, and Center all possess interconnected opportunities. Sentient beings, within Daoist conceptual thought, comprehensively link the five phenomena of the great cosmos. If viewed through the lenses of Confucianism, Buddhism, Christianity, and Islam, these four traditions lack such a structural mode of thinking. Therefore, the integration of technological civilization into the sentient world can be analyzed through this framework!
When a person falls ill or becomes disabled, it can be clearly observed through moral and ethical principles that they are lacking in one of the five virtues of humanity—benevolence, righteousness, propriety, wisdom, and faithfulness—or in some other aspect. This understanding becomes entirely clear. For those with "genuine medical ethics," it is essential to thoroughly comprehend the Five Elements and the Five Phases to gain insight.
The functioning of the human body offers numerous interconnected foundations. If any type of energetic system is deficient, it can be supplemented by addressing any insufficiency. Furthermore, the correspondences among the "five elements" (metal, wood, water, fire, earth), the "five virtues" (benevolence, righteousness, propriety, wisdom, faithfulness), and the "five organs" (heart, liver, spleen, lungs, kidneys) are precisely what integrate human existence into the holistic framework of the "five directions" (east, west, south, north, center).
Physical ailments can be understood through the Five Elements.
The human world can achieve mutual integration. Although sentient beings can fully comprehend this, none can truly understand how to implement the diagnosis and treatment of physical ailments for adjustment. For humanity, many illnesses can be resolved through this process, and the ability to heal is attained therein—by compensating for the deficiencies and shortcomings of the five elements.
The classification of the five phases is delineated as follows: east, west, south, north, and center correspond to benevolence, righteousness, propriety, wisdom, and faithfulness, which in turn integrate with the heart, liver, spleen, lungs, and kidneys. This system interconnects metal, wood, water, fire, and earth, enabling greater harmony and application within the human world, thereby benefiting all living beings.
If sentient beings lack this kind of mutual harmony, they will inevitably be unable to nurture their own lives and wisdom, nor comprehend through all phenomena. Moreover, it becomes exceedingly difficult to integrate and apply the five directions, five constants, five organs, and five elements. It is precisely due to these limitations that even scientific and technological civilization cannot adjust them.
It is essential to understand that in the future, there will be many insights into water resources as a determinant for survival. Moreover, in the Northern and Southern Hemispheres where humanity resides, many primitive glaciers from the Ice Age have gradually melted. Through the holes in the atmosphere—specifically the ozone layer—humans can comprehend what future calamities may arise.
Five-Color Beads Repair the Ozone Layer
Can it be clarified: The ultraviolet rays radiated by the sun directly affect the human body, causing many adverse adaptations, and also impact the functions of the five elements within the vast universe. This is precisely due to the lack of the energy bodies of the "Five-Colored Pearls (Stones)," which correspond to metal, wood, water, fire, and earth, forming the energy bodies of the "Five-Colored Pearls" in white, green, black, red, and yellow.
How then should we apply the methods to mend the holes in the atmosphere? They can be filled and repaired precisely through this approach. It is essential to use the five-colored beads (the atmospheric layers) for restoration, enabling sentient beings to dissolve and eliminate the present calamities. Otherwise, how can we integrate all five elements of the vast universe to meet the necessities of survival?
It can thus construct the orientation for future life, which will largely be based on this kind of energy. If one deviates from this, it will be impossible to compensate for the Wuse Zhu (atmosphere). This will inevitably become the fundamental function in future research and creation, because Western science and technology cannot embody the foundational principles of Daoist learning from the Eastern world, making it difficult to achieve functional efficacy.
Originating from the descendants of Yan and Huang in the Central Plains, this creation is precisely an elevation toward the future Pure Land world. It lies in the profound affinity within Chongxin—can this be truly realized? Within the works, the meanings thoroughly permeate the content, where "mysteries conceal mysteries." By carefully contemplating the inner essence, one will gain endless benefits. As it truthfully provides for human existence, it fosters goodness, enabling growth and transcendence.
The Five Elements: Metal, Wood, Water, Fire, Earth;  
The Five Constant Virtues: Benevolence, Righteousness, Propriety, Wisdom, Fidelity.
East, West, South, North, and Center—the five directions;  
Heart, Liver, Spleen, Lungs, and Kidneys—the five organs.
The ozone hole mended with five colors,  
The atmosphere clarified, made transparent.
Future use of the five elements' resources,  
The noble heart gains resources through karma.
This verse! It serves as a mutual study and meeting for all sentient beings and the virtuous students of Chongxin. Within its subtle essence lie many profound mysteries—how then can we unearth these treasures? By engaging with it in the present moment, we can truly attain and earnestly cherish and preserve them. In the future, this will bring genuine benefits to humanity, enabling all beings to live in comfort, convenience, and widespread sustainability.
◆ Decree ◆
完書繳旨
December 13, 2002, the tenth day of the eleventh month in the Renwu year (Friday)
Present the Completed Book to the Emperor
◆ Postfaces & Praises ◆
序言、讚曰、頌　賀
## Void-Colored Numinous Immortal Maiden
The void is originally the Limitless Heaven,  
Within the Palace of Rosy Clouds dwell many fair maidens.
The Immortal Maiden descends to expound sacred teachings; the cause of Chongxin is revealed by Heaven.
All Saints, Buddhas, and virtuous beings, as well as the spiritual cultivation scholars of the Wuji Great Tao Academy, good evening! Today is the Zhongyuan Festival in the mortal world, a time for universal salvation. The Wuji Great Tao Academy had already begun its holiday some days ago and will resume tomorrow. Some of the sincere spiritual cultivation scholars, who truly aspire to experience and learn, have chosen to remain at the Great Tao Academy to continue their studies instead of returning to visit their descendants and families. Such dedication is truly touching!
Today, the Great Mentor, the Ancient Buddha of Nama Burning Lamp, descends to compose the work, "The Great Dao Unifies All, Chapter Fourteen: The Five Phenomena of the Great Cosmos," to analyze the fundamental roles that should exist in all orientations of survival, and how to apply them in daily life without deviating from the factors constructed by human "moral thinking"!
These conditions enable sentient beings, through the works of the "Dadao Series," to achieve greater research, invention, and creation in the future. Moreover, technological civilization manifests blessings for future generations of sentient beings. In today’s writings, the meaning lies in how the five-colored spheres (beads) will mend the holes in the sky in the future—precisely what humanity refers to as the ozone layer holes!
Question: Can the hole in the ozone layer be repaired merely through tangible, visible means?
Answer: This is the tangible and visible essence of the Five Elements. If it is deficient here, the breach in heaven will be difficult to mend. From this, we can enter the future technological civilization as a foundation, but it must also be complemented by the intangible and formless. This is the true nature of reality!
Given that current technology is fundamentally incapable of reaching such a state and meeting such conditions, how could more advanced technology possibly compensate for it? This compensation can only be achieved by combining the "formless and shapeless" with the "tangible and visible." Thus, the reason why the myriad immortals and Buddhas gladly assist humanity in eliminating calamities is precisely this!
The Five Elements of Heaven and Earth: Metal, Wood, Water, Fire, Earth.  
The Five Directions of Heaven and Earth: East, West, South, North, Center.
The Five Constant Virtues of Heaven and Earth: Benevolence, Righteousness, Propriety, Wisdom, and Faith.  
The Five Colors of Heaven and Earth: Red, Yellow, Blue, Black, and White.
The Five Modes of Birth in Heaven and Earth: bare birth, womb birth, egg birth, transformation birth, and moisture birth.  
The Five Tones of Heaven and Earth: Gong, Shang, Jue, Zhi, Yu.
The Five Phases of Heaven: Qian, Yuan, Heng, Li, Zhen  
The Five Phases of Earth: Spring, Summer, Autumn, Winter, and Earth
The five sense organs of the human body: eyes, ears, nose, tongue, and body.  
The five internal organs of the human body: heart, liver, spleen, lungs, and kidneys.
The Five Elements of the Human Body: Essence, Qi, Spirit, Emotion, and Nature  
The Five Virtues of the Human Body: Gentleness, Kindness, Frugality, Respect, and Humility
The five emotions of the human body: joy, anger, sorrow, pleasure, and desire.  
The five precepts for the human body: killing, stealing, lust, falsehood, and alcohol.
The five flavors of the human body: sweet, sour, salty, bitter, spicy  
The five demons of the human body: greed, anger, delusion, arrogance, doubt
By following this direction in your studies, you are certain to gain valuable insights. Moreover, all efforts made now will serve as the foundation for future connections and opportunities. A touch of wisdom is essential to achieve this. Furthermore, these connections can weave a network of affinities, bringing endless benefits to both oneself and all sentient beings. Reflect deeply, and you will surely grasp the profound truth within. Cherish it well!
What kind of color variations in the five elements’ transformative energies can this regional energy body possess? It encompasses the five elements: benevolence, righteousness, propriety, wisdom, and faithfulness; metal, wood, water, fire, and earth; and green, yellow, red, white, and black. These five elements differentiate and correspond to various colors, each carrying distinct energies. (The following is a chart of the celestial and terrestrial five elements arrangement.)
East, Jia-Yi, Wood: Benevolence, Green, Liver, Liver-Gallbladder, Killing, Primordial Nature, Wandering Soul
West, Gengxin, Metal: righteousness, white, lungs, breath, theft, primal emotion, ghostly soul.
South, Bing-Ding, Fire: Ritual, Red, Heart, Cycle, Excess, Primordial Spirit, Conscious Spirit
North, Ren and Gui, Water: Wisdom, Black, Kidneys, Urinary System, Alcohol, Primordial Essence, Turbid Essence
Center, Earth Element (Wu-Ji): Trust, Yellow, Spleen, Lymph, Delusion, Primordial Qi, Deluded Thought
##Before the Throne of the Infinite, the Mystic Maiden of the Nine Heavens, the Immortal Lady
The Limitless issues a decree, bestowing the celestial scriptures;  
Before the carriage, the Mother of Virtue and Intent resides.
The function that pervades the six directions.
The five phenomena of the great cosmos observe the actions and deeds of all sentient beings, all of which rely on these five phenomena for survival. The key to integrating with the five phenomena of the great cosmos lies in the fact that all living beings within this cosmic heaven and earth can elevate themselves, transcend their fundamental limitations, and must achieve mutual integration with the five phenomena of the great cosmos.
Furthermore, the concept of "Heaven, Earth, Sovereign, Parents, and Teacher" is extended to the "East, West, South, North, and Center," and further discussed in relation to the interdependent conditions of "Benevolence, Righteousness, Propriety, Wisdom, and Faith." This expands from human ethics and morality to the five manifestations that sustain all sentient beings, aiming to harmonize all five manifestations within the vast universe. It emphasizes the mutual integration of the Five Elements, rather than allowing them to conflict with one another.
The Five Aspects come to observe, and for all survival orientations of the human world, they serve as the reliance for existence and life, as well as the refuge for religious faith. Moreover, if this connection between the spiritual world and the world of reality cannot be mutually integrated, it will inevitably bypass the primary standards of cultivation. Through cultivation, it is precisely the spiritual direction that is elevated.
Implement from the perspective of the five elements.
Furthermore, in the realms of the spiritual and the tangible, growth can only be achieved through the integration of both. Sentient beings often fail to unify the spiritual with the tangible, instead focusing solely on the spiritual and the practice of cultivation. This deviates from the most essential foundation of existence, for under the influence of religious advocacy, how can it be otherwise?
The spiritual realm is often likened to something more sublime, to the extent that it cannot be relied upon for daily survival, thereby deviating from the essence of human existence. If one focuses solely on cultivation while neglecting the importance of practical survival, it becomes impossible to achieve mutual enhancement and elevation. Conversely, when greater emphasis is placed on survival, what then?
This is akin to those who practice no cultivation, believing that as long as they have the means to sustain life, they need not value any religious or spiritual practice. Instead, they only immerse themselves in environments that lead to the creation of negative karma, leaving no room for greater growth. In truth, survival and cultivation should be integrated and mutually enhancing.
The Mutual Supporting Function of the Six Directions
It is governed within the scope achievable by the human world in the "east, west, south, north, above, and below." If one fails to integrate oneself, the conditions necessary for survival will deviate from comfort. Moreover, if it is difficult to unify within the fundamental categories, the world of humanity will inevitably remain in an environment where progress is hard to achieve.
It will then become a state of survival-oriented obstruction, where one is unable to master and harmonize one's own cultivation. As humanity exists within the Dimensional Space, from the perspective of all sentient beings in the vast universe, what are the fundamental conditions required for the Dimensional Path? How should one cultivate? How should one harmonize with life? Growth must occur in the present moment!
The fundamental educational function that Milun should possess must lie in its ability to integrate the "east, west, south, north, above, and below" within the six directions, allowing all connections to be seamlessly interwoven without obstruction, all while adhering to the principle of "coiling within density"! How can one "encompass the six directions"? It further involves harmonizing all participants in the evolution and interpretation of the vast cosmos with the human world.
In particular, the survival of the human world is guided by the consistent function of the Great Dao. How to leverage this condition to enhance the flourishing of human society is the true measure of growth. Otherwise, how can greater creation, innovation, and development be achieved, ensuring that all sentient beings in the future live without worries?
How should Milun further improve himself?
To achieve such blessings is precisely the fundamental mindset and action that humanity should embrace in the present. This is what determines how, within the "scroll of mysteries," one may "encompass and harmonize the six directions"! It is to ensure that all living beings, plants and animals across the vast universe, may be sheltered and blessed, living in peace and comfort.
Moreover, the compassionate saints, deities, immortals, buddhas, bodhisattvas, and exalted beings of heaven and earth can all collaborate in creation, as well as in bestowing blessings and protection upon the human world. It is essential to understand that within the vast cosmos, all the celestial saints, deities, immortals, buddhas, bodhisattvas, and exalted beings of the heavenly realms are ceaselessly safeguarding the sentient beings of humanity and Earth.
To prevent harm from alien species of other planets, and even to stop the "realms of celestial demons and the beings of asuras" from causing destruction and harm, but rather to allow them to serve as a contrast to fulfill and achieve the liberation of sentient beings—this is precisely the great virtue and grace bestowed by Heaven upon all living beings. Moreover, among the saints, immortals, Buddhas, bodhisattvas, and exalted beings of the celestial realms, all act in this manner!
Regardless of any religious sects or lineages, all saints, immortals, and buddhas act in this way: protecting and nurturing all sentient and non-sentient beings across the vast universe, as well as all animals and plants. Only then can the human world find opportunities for growth, enabling greater exploration and development of the Great Dao, thereby creating virtuous blessings for the myriad sentient beings in this world of consciousness. This is the true nature of reality.
The six directions converge harmoniously within the multitudes of humanity.
It governs the eight directions of heaven and earth—"east, west, south, north," as well as "southeast, northeast, southwest, and northwest." However, this system lacks the two dimensions of "above and below." It is necessary to integrate the protective blessings for peace and well-being by connecting with the sacred beings of the upper realms—such as sages, immortals, Buddhas, bodhisattvas, and exalted truths—encompassing both the underworld and the human world.
This state of being involves all compassionate actions of protection and shelter for sentient beings across the vast universe, which must rely upon the fulfillment of celestial realms: sacred deities, immortals, Buddhas, bodhisattvas, and exalted sages, as well as all sentient deceased souls in the netherworld. Only by connecting the human world to benefit both the realms of light and darkness can it be deemed correct.
Again, within the six directions encompassing heaven, earth, and the four cardinal points, it is precisely because of the all-encompassing nature of the six directions that the human world can be integrated and nourished, thereby receiving protection. Moreover, among the sentient beings of the human world, there is a lack of thorough cultivation in their approaches to survival and spiritual orientation toward heaven and earth, as well as a significant deficiency in the growth of knowledge and understanding.
The Primary Nature Pervading the Six Directions
Thus, one cannot truly comprehend the interconnected points of all existence and spiritual power between heaven and earth. Moreover, because Taiwan and some other nations in the world are guided by the descendants of Yan and Huang in a deeper level of cultivation, the ability to receive spiritual messages can be mutually verified. When guided by one's own inner nature, many manifestations inevitably arise. What, then, are the reasons behind their formation?
From the perspective and expression of the individual, whether one can achieve mutual fulfillment with heaven and earth or merely become a passive receiver of other spiritual messages is entirely guided by personal karma! Moreover, while receiving spiritual messages, it is essential to elevate and grow, rather than allowing oneself to be limited or hindered by decline—for such a path often leads only to continuous downfall.
It is precisely because the individual receives spiritual power for confirmation that "spreading across the six directions" signifies outward expansion, which consequently lacks a return to the original state of "being rolled up within the secret." Throughout the entire process, one becomes unable to govern their own mind and nature. Instead, they may sink into the spiritual messages received, failing to discern or judge them—what can be done then?
The Great Dao of Milun is coiled in secrecy,  
The foundation of all realms creates the workings of heaven.
The soul comes to greet the journey of human life; each person awakens to its true meaning.
The five forms of the great realm are rooted in the foundation,  
Heaven and earth merge in perfect harmony.
Cultivation and livelihood both find harmony,  
Achieving the vessel of sentient beings between heaven and earth.
This verse is shared with all sentient beings for mutual encouragement; through careful contemplation, one can understand how to elevate oneself as a practitioner beyond merely relying on "spiritual messages" for reception. To remain enslaved by one's own limitations is to lack the intrinsic motivation for growth, which stands as the greatest obstacle for humanity today.
Thank you all for your hard work! Today, we are honored to be warmly invited by Sister Ma Xiangu to participate in the creation of the Dadao series of books. This series is a collection of volumes and installments, marking a rare and significant opportunity in the Southern Continent for the first time. We hope everyone will cherish and value it dearly. We apologize for any inconvenience caused to Chongxin and look forward to working together to guide and achieve future accomplishments.
## Immortal Maiden of the Colored Clouds in the Void
From the void and boundless, all originates as one;  
For sentient beings, the awakening of spirit is fitting.
The Immortal Maiden ascends the platform to meet the worthy student;  
The Great Way, as one continuous thread, holds the profound mystery.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the immortal Dong Shuangcheng has descended from before the throne of Wuji to compose this work. "The Great Dao as One Continuum, Chapter Fifteen: Encompassing the Universe" connects and integrates the five phenomena of the great cosmos, allowing all sentient beings to harmonize and unite in the present moment.
For the vast cosmos is not solely composed of the human realm; it also encompasses numerous sentient beings, as well as spiritual worlds invisible to the naked eye. Moreover, the realms of celestial demons and asuras have long descended into the human world, serving as a higher-level trial for practitioners. How can one transcend these constraints and grow through one's own cultivation?
It is essential to uphold the concepts of "right equality, right enlightenment, right faith, and right mindfulness." Do not align with the frequencies of the realms of celestial demons and asuras, engaging in mutual reception and interference, or worse, falling into the enslavement of celestial demons! How can one establish a solid foundation? This can be confirmed through such principles! Moreover, celestial demons and asuras, in relation to practitioners of the Great Dao, act in opposition to bring about fulfillment.
Will one smoothly pass through or sink into obstacles? This determines whether one can ascend to a higher level! It is precisely through understanding one's own mind and spirituality that one can discern, in the process of receiving "spiritual messages," whether sentient beings become their own masters or their own slaves—this distinction is revealed in the present moment.
To help everyone gain deeper insights into meditation and cultivation, or simply to fill the hall with more participants! One can carefully reflect: within the magnetic and energetic field of Chongxin, there is a profound sense of peace and warmth, unmatched by any other spiritual center. Additionally, some may be particularly drawn to the process of spiritual communication and receiving messages, which requires careful attention and caution!
If one finds oneself in a situation where the truth remains unclear, and moreover, lacks the vigilance to guard against oneself, or rarely receives the protection of immortals and buddhas, it becomes impossible to gain any benefit! On the contrary, it is all too easy to fall into one's own spiritual obstacles. How, then, can one truly achieve the realization of "illuminating the mind, perceiving one's true nature, attaining enlightenment, and realizing the fruit"? It is exceedingly difficult!
Rather than merely receiving spiritual messages, it is all too easy to fall into spiritual obstacles, fundamentally failing to resolve any issues. How can such students truly attain genuine realization? It must be understood: the teachings of Chongxin possess a distinct affinity from other religions, offering humanity the opportunity to benefit and grow, and are certain to achieve virtuous transcendence!
It is precisely "right understanding, right enlightenment, right faith, and right mindfulness," not as taught in ordinary temples and shrines. If one merely seeks to receive spiritual messages, it is exceedingly difficult to truly achieve growth in "clarifying the mind and attaining enlightenment" or "seeing one's nature and realizing the fruit." It is essential to transcend the obstacles of spiritual messages and enter more truthfully into the growth of the "one realm of suchness"—this is the correct path!
##Before the Throne of the Limitless, Immortal Ma
The Limitless Realm of Principle accomplishes perfection,  
Before the chariot, serving the Mother, virtue's intent returns.
Xu Feiqiong Descends to the Chongxin Hall  
The Great Dao Chapter of the Seven Stars of the Celestial Pivot
The Functions of the Seven Stars of the Celestial Pivot
All actions oriented towards survival in the vast world have specific directions and positions, enabling sentient beings to carry out the necessities of nurturing life and cultivation, which are attained and fulfilled within the human world. Moreover, within the framework of the Five Elements, sentient beings accomplish the process of survival orientation, integrating themselves into mutually supportive and complementary actions.
It is governed by the five elements of "metal, wood, water, fire, and earth." All living beings, plants, and animals in the vast world are positioned by the stars of the "sun and moon," which provides protective functions. This is precisely the great virtue and grace of the Big Dipper's seven stars in positioning, offering the necessity for nurturing life and ensuring comfort. This is also the reality that sentient beings find difficult to comprehend.
Tianshu: Using stars for positioning, and further positioning the sun and moon within the celestial sphere, it is precisely through the "wondrous union of the sun and moon" that they shine upon the Milky Way galaxy, enhancing humanity's nourishing actions. This not only harmonizes the interstellar realms of the southern continent of the universe but also positions all stars within the celestial sphere, offering protection and care to heaven and earth.
The celestial pivot star determines the position of the constellations.
It is therefore necessary to rely on the Sun, Moon, stars, and the planets of Metal, Wood, Water, Fire, and Earth for positioning, so as to align with and receive protection from all celestial bodies in Jambudvīpa. Through the mutual alignment of the planets of Metal, Wood, Water, Fire, and Earth in positioning, none will deviate from the natural laws of the Great Dao's operation.
Such conditions enable mutual interactions among the celestial bodies, while also safeguarding the myriad sentient beings across the vast cosmos. Through this, each planet achieves mutual protection. Moreover, within the celestial pivot, the seven stars—namely, the Sun, Moon, Venus, Jupiter, Mercury, Mars, and Saturn—serve to mutually orient and balance the rhythms of rotation and revolution.
It is precisely because the Great Dao transmits justice and equality, cycling through the laws of each planet's rotation and revolution, that it treats the celestial pivots of the great cosmos—Uranus, Neptune, Pluto, and others—with impartiality and fairness. All celestial bodies follow this law in their movements, thereby providing all living beings with a peaceful and suitable space for habitation.
The Seven Stars transmit the guidance upon which we rely.
Seven Stars: Thus, in the Jambudvīpa, there is a protective action toward all moving celestial bodies (spheres). Within the mutual interdependence of the stars in the Milky Way galaxy, each planet's rotation and revolution must follow the great path of the universe. Only then can there be a mutual safeguarding action that protects the celestial bodies of the Milky Way galaxy.
In the vast expanse of the cosmos, numerous meteorites frequently strike other celestial bodies within the Milky Way galaxy. Among all the planets in the great firmament—including those of the five elements: metal, wood, water, fire, and earth, as well as Uranus, Pluto, Neptune, and many others—it is the Earth that is uniquely protected and guided by the positioning of the "Sun and Moon."
At the same time, the universal laws govern the planets in their orbits, meaning that during the cyclical evolution of the Great Dao, each individual planet's revolution and rotation will also dissolve and remove all incoming meteorites. This will inevitably reduce the pursuits and collisions that may occur among the planets of Jambudvīpa, serving as a protective measure for all sentient beings and original spirits.
The Great Benevolence of Heaven: It ensures that each planet is shielded from the impact and destruction of foreign meteorites. Such profound care for all celestial bodies, as well as the protection and guardianship bestowed upon sentient beings and primordial souls, is a concept that humanity finds difficult to comprehend. Yet, this is the great benevolence that has long existed in the cosmos, safeguarding the stability and peace of every planet.
The Deeds of the Seven Stars of the Celestial Pivot
The seven stars of the Celestial Pivot are aligned with the five elements: metal, wood, water, fire, and earth, which engage in mutual assistance and even transform and neutralize their inherent conflicts! For all celestial bodies within the vast cosmos, this arrangement divides the entirety of the stars into distinct five-element constellations, further distinguishing metal, wood, water, fire, and earth to achieve mutual fulfillment and mutual protection.
When external meteors are hurled towards other planets, there exists a mutual force of attraction and repulsion, preventing them from approaching other celestial bodies within the galaxy. This ensures that collisions and catastrophic pursuits are avoided, precisely as the laws of Heaven orchestrate the fulfillment of the Great Dao. How, then, does the Great Dao guide and protect all stars in the galaxy according to its principles?
It is precisely the Seven Stars of the Great Cosmic Pivot that engage in the mutual actions of "generation and restriction." For through generation, they protect all the planets within the Great Cosmic Pivot; while through restriction, they repel and destroy incoming meteorites with a punitive force. This interplay of generation and restriction serves to safeguard all the planets and living beings within the Great Cosmic Pivot!
All can coexist in peace, existing within the Milky Way galaxy to elevate and transcend, governed by the universal laws of the Great Dao. Through the positioning of heaven, earth, and the stars, the space of Earth where humanity resides is formed, illuminated by the "light of the sun and moon" that shines upon the vast cosmos. This light is just and equal to all celestial bodies in the universe, each operating within its own orbit.
Illuminated by the sun, moon, and stars.
There exist many civilizations whose technological advancements surpass that of Earth by thousands of times, embodying knowledge and concepts beyond the comprehension of human scientific understanding. If one could genuinely grasp the civilizations of other planets, they would find that some indeed exceed Earth’s technology without equal, while others remain comparatively less advanced.
However, in terms of spiritual essence, they are no less endowed than the human race of Earth. How, then, can we urgently strive to catch up? This is of utmost importance! It must be clearly understood: in the past three decades, all technological advancements on Earth have progressed by leaps and bounds. In the future, we will undoubtedly be capable of pursuing the enhancement of technological civilizations from other planets!
It is precisely because there exists a primordial Great Dao that governs and guides all things, with the "Void of Wuji" presiding over this process—a reality that sentient beings find difficult to comprehend. Across the vast cosmos and its myriad galaxies, there exists mutual protection and fulfillment, enabling all living beings to dwell in peace and elevate the quality of existence for all souls and creatures.
The Seven Stars of the Great Celestial Pivot: Metal, Wood, Water, Fire, Earth, Sun, and Moon.
Revolution and rotation in motion,  
the five elements generate and restrain each other.
Meteorites pursue this interstellar course,  
Thus the five elements are used to break and disperse.
Mutual generation and fusion nurture the earth,  
Guiding functions harmoniously interlock.
This verse! For those who share virtuous affinities, by jointly creating a future technological civilization, we can establish a direction worth pursuing. It is essential to understand: how to orient oneself toward the foundation of achieving causes and conditions in the future. Only then can we truthfully bring mutual protection and growth to all living spaces, thereby bestowing great virtue and grace upon all beings in the universe.
Moreover, the celestial pivot of the great cosmos encompasses all stars, including the Sun, Moon, Venus, Jupiter, Mercury, Mars, Saturn, Uranus, Pluto, Neptune, and all other celestial bodies. It is composed of over 120 billion stars, operating within the Milky Way galaxy of Jambudvipa, where it naturally functions to guide and uphold the great Dao.
Today, the Ma Xian'gu sisters jointly invite the *Great Dao Yi Guan* to compose, taking the Seven Stars of the Celestial Pivot as the theme. This offers sentient beings of Jambudvipa an opportunity to contemplate the direction of future technological dominance, bringing great blessings and fulfillment to humanity and elevating the comfort and harmony of the living space in this world.
## Void Heaven Sovereign, Virtue and Fortune Bright King
The void and the infinite originate as one,  
The radiant spirit and virtue permeate the cosmic mechanism.
The Immortal Maiden ascends the platform to meet the worthy student;  
The Great Way, unified and consistent, enters the period of writing its scriptures.
Good evening to all the Saints and Buddhas, the virtuous students, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Immortal Xu Feiqiong from before the throne of Wuji has descended to compose the work, "The Great Dao as One Continuum · Chapter Sixteen: The Seven Stars of the Celestial Pivot," which analyzes past connections that have not been previously explained in the human world, allowing everyone to understand the existence of the stars of metal, wood, water, fire, and earth.
All stars within the Great Cosmic Pivot serve as protection. It is essential to thoroughly comprehend that the Great Cosmic Pivot directs its influence toward the myriad celestial bodies, allowing the world of light to be harmonized by the Great Dao. This ensures that humanity's technological civilization can be guided correctly, without deviating from the natural course of the Dao's spontaneous operation. Only then can there be a genuine, naturally functioning path of righteous guidance.
Precisely because there will be no interplanetary pursuits or collisions, it is essential to understand that the **Supreme Deity** applies the natural laws of the Great Dao on any planet, thereby enabling such adherence to function with fairness and equality. How, then, does this immense virtue and grace of the **Supreme Deity** manifest for all planets in the Southern Continent? What we can observe is merely the limited resources for survival!
To fully comprehend all the demands placed upon Earth's technology, it is essential to realize that the greater universe bestows boundless grace and virtue, impartially and justly upon all celestial bodies. This ensures the protection and sustenance of all living beings across the cosmos, while also fostering genuine and continuous advancement and benefit for the evolution of future technology.
What is your esteemed opinion, Hall Master Lin?
Question: Do the various galactic systems have different numbers of stars, especially considering that the space of Jambudvīpa might be comparatively smaller?
Answer: This does not necessarily represent the case, as sizes vary, and there are hundreds of billions of stars in other galaxies. If we can remain devoted to the heart with enduring time, the nourishment bestowed by the heavens is precisely the great cosmic mystery that other sects and lineages are unable to comprehend.
As a teacher, I too come from the void, capable of fully understanding all the true processes of the great cosmos, all of which can be comprehended as they truly are. If one deviates from the principal cause and condition of the Revered Heart, other causes and conditions will inevitably find it difficult to achieve clarity. Moreover, there would be no opportunity to attain such a state.
Let me further reveal to you a great secret: many geniuses from other galaxies in Jambudvīpa have been "borrowed" and have now arrived to assist in the fulfillment of this Earthly star system. Currently, there are over two million of them within this interstellar realm, engaged in research, invention, and creation.
In the future world, within the system of the eighty-one realms, Chongxin will play a pivotal role. Without Chongxin, there would be no true opportunity. Moreover, in Taiwan, only the Chongxin lineage exists. Some may perceive this, while others may not—is that not so? This pertains to heavenly secrets, which are not suitable for discussion.
How should one deal with immediate problems during the transitional period? The most crucial task is to discern "spiritual obstacles." If they cannot be resolved, how can one hope to break free? Let it be according to karma! What use is there in forcing things? There is no need to dwell on it at all, for doing so only confines oneself within these spiritual obstacles and allows celestial demons and asuras to be drawn into the ranks of demonic offspring.
##The Presiding Deity of the Southern Heaven, the Sacred Emperor Wenchang
The Limitless issues decrees, bestowing reverence upon the heart;  
The Nine Heavens Mystic Maiden arrives with utmost sincerity.
The Immortal Maiden's virtue and grace are even more sincere;  
The governance of heaven and earth is rooted in genuine sincerity.
The eight administrative principles of heaven and earth are elevated.
The knowledge understood by sentient beings, when viewed through the lens of the Seven Stars of the Great Cosmos' Celestial Pivot, reveals that all actions oriented toward survival are integrated with the current era and governed by the Milky Way galaxy. This allows each planet to mutually elevate one another, embodying the fundamental principle of mutual growth within the vast cosmos, thereby achieving comfort and stability in existence.
For every sentient primordial spirit within each planet, transformation and elevation can be achieved through the "spirit and body." This allows the sentient primordial spirit to grow, receiving abundant nourishment through the process of elevation. In every living environment, each individual's spirituality gains a truer understanding compared to the past—this is precisely the result of one's own efforts in elevation.
The experiential realization of "illuminating the mind, perceiving the nature, attaining enlightenment, and achieving fruition" in humanity is determined by the resources provided by each era and environment, necessitating a process of accomplishment. In human faith, there is often a lack of true illumination of the mind, perception of the nature, enlightenment, and fruition. Such conditions, in all dispositions of "illuminating the mind," must stem from the essence of "perceiving the nature," thereby achieving a thorough and profound understanding of the nature itself.
What then is the foundation of the eight administrative affairs?
Through "enlightenment," one comprehends all past causes and conditions, and manifests the actual process of "attaining fruition" in the present era. How can "realizing the mind, seeing one’s true nature, and attaining enlightenment and fruition" be practically applied in daily life? It is essential to draw from the realities of present existence, using this as a means for all religions to elevate and advance upward.
It is precisely by truly implementing "illuminating the mind, perceiving one's nature, attaining enlightenment, and realizing the fruit" in the present moment of existence, allowing sentient beings to cultivate a nourishing orientation toward life, that one widely bestows virtue and blessings upon future generations. Moreover, in the present moment, both oneself and all sentient beings can be guided toward "illuminating the mind, perceiving one's nature, attaining enlightenment, and realizing the fruit" through the influence of sentient beings themselves.
If one can transcend the concepts of other planets' orbits, it becomes a natural condition for "illuminating the mind, realizing one's nature, attaining enlightenment, and achieving fruition." In this way, one can transform their present existence, understand their original mind and nature, and realize the fruits of enlightenment. This not only fully manifests the enhancement of well-being for future growth but also transcends it entirely.
Because the goals pursued by sentient beings differ, as do the trials they undergo in the overall process and the realizations they attain, they can be elevated through the virtue and grace that have long been bestowed. This elevation is achieved through "illuminating the mind, perceiving one’s true nature, attaining enlightenment, and realizing the fruit." The goals pursued for present well-being are, in fact, the already manifested fruits of daily existence.
The Eight Policies of Heaven and Earth are the foundation of science and technology.
Heaven and Earth: Thus, this serves as the foundation for all aspects of life for sentient beings. Such conditions for survival merely allow one to understand how much benefit one can gain from the living environment, without realizing that those who attain clarity of mind, insight into their true nature, enlightenment, and realization of fruition are exceedingly rare. Moreover, it is difficult for such blessings to be transmitted downward and nourish all human beings.
It is precisely due to a lack of understanding that those who seek to illuminate the mind, perceive true nature, attain enlightenment, and realize fruition should thoroughly comprehend the operation of all celestial bodies in the vast cosmos. Without even the most fundamental concept of this, how can one genuinely nurture and enrich the orientation of existence with virtue and grace? Such an approach is profoundly contrary to the Dharma! It fundamentally fails to address how scientific and technological civilization should manifest the conditions and causes underlying each individual's actions and deeds.
Only through genuine implementation can one reap benefits; if one cannot attain endless personal benefit, how much less can one nourish all sentient beings with blessings! Under such conditions, how can we enable all within heaven and earth to wisely utilize resources for development and creation? It is essential to establish a foundation in all four directions, thereby achieving a connection that extends to the eight points of the compass.
Eight Directions connect with Eight Virtues and the Eight Trigrams.
It can be implemented through the eight virtues: filial piety, fraternal duty, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame. It can also be connected through the eight directions: east, west, south, north, southeast, northeast, southwest, and northwest. Moreover, within the eight trigrams—Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui—it links the "Innate Eight Trigrams" with the "Acquired Eight Trigrams."
Furthermore, it can be seen that the five elements—metal, wood, water, fire, and earth—mutually assist and nourish one another, harmoniously blending within the "Eightfold Path of Governance." In the context of heaven and earth, these eight directions—east, west, south, north, southeast, northeast, southwest, and northwest—are interconnected. Moreover, the virtues of filial piety, fraternal respect, loyalty, trustworthiness, propriety, righteousness, integrity, and shame are put into practice.
It is precisely achieved through the Eight Trigrams: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Furthermore, observing the elevation that human existence ought to attain, under relevant conditions, all applicable elements of the Five Phases—"metal, wood, water, fire, and earth"—are utilized through mutual generation in technology. This serves to fulfill the human pursuit of "illuminating the mind and realizing one’s true nature" as well as "attaining enlightenment and achieving fruition."
The eight policies are implemented to guide the people toward the right path.
To genuinely guide and transform the human world, the process of creating technological civilization must begin with foresight and contemplation. Without such preliminary reflection, how can we practically realize future blueprints for the benefit of all? It is essential to prioritize thoughtful concepts as the guiding principle, and to address how to eliminate the civilizational obstacles that may arise from technological advancement.
Thus, through the five elements of metal, wood, water, fire, and earth, upward elevation is achieved, and creation is made possible. This allows the sentient beings of the vast universe and earthly realm to receive the nurturing grace they deserve. It is understood that through the refinement of technological civilization, the functions of civilization can also be created and studied. Through technological creation and research, the nurturing grace for sentient beings is realized.
The Eightfold Governance of Heaven and Earth: It enters into "right view, right enlightenment, right faith, right mindfulness, right action, right path, right heart, and right concentration," which mutually support one another. Moreover, these Eightfold Right Paths represent the most deficient functions in all contemporary religions. How can they be achieved? The eight directions—east, west, south, north, southeast, northeast, southwest, and northwest—are each interconnected!
Indeed, the eight virtues of filial piety, fraternal respect, loyalty, trustworthiness, propriety, righteousness, integrity, and shame can be interconnected through the eight trigrams of Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Through the advancements of technological civilization, the spiritual realizations achieved by religion—such as illuminating the mind, perceiving one’s true nature, attaining enlightenment, and realizing the fruits of practice—can be accomplished by humanity, allowing virtue and grace to flourish and nourish all beings.
The Eight Policies of Heaven and Earth are the vanguard of technology.
This is to allow sentient beings greater room for growth, rather than merely relying on past methods of "magical transformations and illusory effects" as obstacles. It is essential to realize that all realities of the vast cosmos are created and invented bit by bit through human existence, enabling more tangible and endless benefits for all sentient beings.
To truly comprehend future technology, one must adopt this mode of thinking as a guiding direction. It can thereby serve as a future-oriented force, enabling a thorough understanding of future technological civilization. Establishing a solid foundation in the present for all life-oriented virtues and goals—achieved through actions that avoid creating harmful karma—is the genuine path to authenticity.
In the realm of sentient beings, all research, invention, and creation cannot be constructed solely through "religious virtue and faith-based thinking." Moreover, to claim that one can engage in research, invention, or creation only after entering a religion is a superficial understanding. Such individuals, who enter religion yet generate evil karma and obstacles, are unfortunately all too common.
If one cannot achieve enlightenment and realization through understanding the mind and seeing one's true nature, it is also possible to attain clarity: by ensuring that future technological civilization truly benefits and nourishes the well-being of all living beings with genuine virtue. Moreover, from the perspective of Heaven, the application of religious faith can enable those who understand the mind and see their true nature, as well as those who attain enlightenment and realization, to serve as guiding forces and bring about beneficial outcomes. This is precisely the function and purpose of such practice.
The seven stars of the Celestial Pivot preside over governance,  
And the five elements—metal, wood, water, fire, and earth—all find harmony.
Future Technology and Civilization Exhibition  
Enlightening the Mind and Revealing the True Nature, as if Achieving Perfect Harmony
Enlightenment and realization of the fruit are fundamentally true reality;  
All virtuous deeds and causes arise from heavenly intent.
Research is pursued to foster innovation,  
While virtue nurtures the vitality of all living beings.
This verse! It is for the shared study among all sentient beings of good affinity; in the future, there will surely be genuine guides and those who descend to transform, who can pass the inspection and assessment of Heaven, allowing those who illuminate the mind, see their true nature, and attain enlightenment and fruition to take charge of future research and the creation of virtuous blessings, all nourished by great virtue to benefit sentient beings.
Do not merely be among those who are only nominally religious, or those who create evil karma and obstacles—such individuals are all too common in this era! If given the opportunity to lead and govern the future of technological civilization, could such beings truly bring blessings to the masses? It is difficult to know! Often driven by selfish motives, how could they benefit all beings? Reflect on this, and the answer becomes clear.
Today, on the auspicious occasion of the sixth anniversary of Chongxin, we are honored to be invited by the sisters of Immortal Magu. Their descent to compose *The Great Dao as One* has enabled the dissemination and verification of future karmic connections. The diligent efforts of Master Libi are truly commendable and worthy of praise! We extend our gratitude to Chongxin for its hospitality and look forward to promoting the propagation of the Dao in the future.
##Jigong, the Living Buddha
By the Sacred Decree, Chongxin Celebrates Six Years;  
Immortals and Buddhas of the Void and Wuji Descend.
The Immortal Maiden Caiyun Ascends the Stage for the Gathering,  
Celebrating and Honoring the Vast Expansion of the Great Dao's Kinship.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the Immortal Maiden Jiutian Xuannü, before the throne of Wuji, has descended to compose the seventeenth chapter of *The Unity of the Great Dao*, analyzing and elucidating the eight administrative principles of heaven and earth. This work further integrates all the writings of *The Unity of the Great Dao* into the context of technological civilization, establishing a primary condition and function for them.
How can we comprehend that in the midst of an out-of-control future technological civilization, it is essential to select truly "virtuous individuals with moral principles" to govern? Only in this way can we prevent those with harmful religious beliefs from seizing opportunities to lead, reduce the sources of sin and evil, and avoid inflicting harm upon sentient beings. This is a crucial consideration that humanity must heed!
By carefully studying the essence of all contemporary works, one can understand: How should the technological civilization of the future be realized? It will inevitably require individuals of great virtue to govern and lead, in order to transform and sustain human well-being. This is an event that will undoubtedly unfold in the future, shaped by the times that create heroes. How humanity chooses will determine the true path forward.
Inquiry: What are the distinct functions of the Primordial Eight Trigrams and the Later Heaven Eight Trigrams?
Answer: The difference between the "Innate Eight Trigrams" and the "Acquired Eight Trigrams" lies in the fact that after the "Innate Eight Trigrams" descended to the mortal realm, they adapted to the variations across all periods. Consequently, the current "Acquired Eight Trigrams" are no longer applicable, serving only within the limited scope of human trigrams.
The "Li Xin (Heaven) Eight Trigrams" can be utilized by aligning Qian and Kun in opposition, from which deductions may proceed. The hall master ought to understand what can be further applied; if clarity is lacking, return this Saturday for collective study. Regarding the "Li Xin Eight Trigrams," they are indeed the "Li Tian Eight Trigrams," also known as the "Void Eight Trigrams" or "Wuji Eight Trigrams." This has always been their nature, and they are applicable in the present moment!
##The Great Emperor of Longevity of the South Pole
Before the Limitless Throne, from the Principle Heaven I come,  
As the Vice Patriarch of this lineage, I am thus named.
Immortal Ma descended upon the Chongxin Hall,  
The Nine Realms of Heaven and Earth are arranged by the Lord.
The nine likenesses of heaven and earth are strung together.
The "Five Elements" derived from the vast cosmos are precisely guided by the "Eight Trigrams" and "Seven Stars" throughout the entire process. They provide all human worlds within the cosmos with directions for survival. In personal growth and learning, the Great Dao connects the virtues and blessings of existence, thereby offering the fundamental conditions necessary for nurturing life.
Transitioning from the norms of human relations into the realm of moral principles can foster the fundamental conditions for elevating human existence. This approach is advocated and practiced, with the "Eight Trigrams and the Noble Eightfold Path" serving as the standards upon which human life relies. This provides humanity with a stable and harmonious space for nurturing life.
The evolution of virtue and grace in heaven and earth is a process manifested by the "Eightfold Path" toward the "Nine Perfections." It is governed by the norms of existence, which must be grounded in a guiding orientation for life. Only then can the Eightfold Path advocate ethical and moral standards for humanity. This humanistic standard, when applied to all orientations of existence, serves to elevate the fundamental causes and conditions.
The righteous path of heaven and earth is the Nine Perfections.
If one cannot harness all the resources of heaven and earth, it becomes impossible to govern the human world through the lens of survival, because the fundamental requirements for existence in the human world are achieved through individual actions and choices. This process of pursuing survival also involves mutual dependence and mutual support.
It is a correct interpretation of the Dao, and moreover, it does not deviate from the norms of human existence or ethical morality. In the evolution of heaven and earth, when viewed through the lens of all living beings and myriad things, there exists a process guided by a "dominant function and behavioral impetus." This process can provide humanity with a comfortable existence and bestow enduring blessings and virtuous grace upon the world.
Jiuru: It is the ultimate number nine entered through the Eightfold Path. In the concept of "nine representing heaven, six representing earth," the heavenly phase (symbol) of nine and the earthly phase (symbol) of six give rise to the number of original spirits in the forms of nine and six. Thus, by summarizing through both "heaven" and "earth," what is the fundamental number of heaven and earth? And how does it relate when discussed in terms of the multitude of original spirits?
With the guidance of nine and six, is it only the original spirits of nine and six? Not so! Through the interaction of the heavenly ultimate number nine and the earthly ultimate number six, entering the fundamental process of "nine resemblances," all that exists within the vast universe can draw upon and sustain essential functions through the path of human existence. This process fosters the growth of goodness.
The ultimate number of ninefold blessings, where heaven and earth converge.
It is precisely through the "Nine Virtues of Heaven and Earth" that greater growth and transcendence are achieved, applying the Nine Virtues to the human world. Through the "application of the Nine," humanity is elevated and returned from the ninety-six original spirits. What the human world understands is merely numbers and levels, yet when viewed from the perspective of the original spirits of sentient beings, it is not limited to only ninety-six or ninety-two original spirits!
The ultimate number nine takes heaven as its foundation, inevitably progressing from the one of nine—the nine heavens and nine earths. Its origin is precisely based on the "thirty-three heavens and thirty-six heavens," which, upon reaching the ultimate number nine, enters into the perfection of tenfold completeness. This further allows for a more profound analysis and thorough understanding of the entire process and function of "thusness."
The Great Dao, through the ultimate principles of heaven and earth, allows the two aspects of yin and yang to merge within the human world and the galaxy. This connection is applied through the heavens and the earth, using the celestial bodies—the sun, moon, Venus, Jupiter, Mercury, Mars, Saturn, Neptune, Pluto, and Uranus—as the guiding forces of the galaxies. It is also supported by the fundamental dynamic interplay of the five elements: metal, wood, water, fire, and earth.
The world inhabited by sentient beings is governed by the five elements: metal, wood, water, fire, and earth. Without understanding the functions of these five elements, it is impossible to enhance well-being and sustain the continuous cycle of human life. Indeed, the very existence and perpetuation of life rely on the celestial order of these five elemental constellations.
The Five Elements are subsumed within the Nine Perfections.
The Great Dao also follows the principles of the five elements: metal, wood, water, fire, and earth. It is essential to understand that in the human world, located in Jambudvīpa, the guidance of the Milky Way galaxy is relied upon. For all that can provide abundant resources to enhance the survival and acquisition functions of humanity, the Great Dao can manifest its profound virtue and grace, benefiting all sentient beings.
The Milky Way Galaxy: It is not limited to the Earth's solar system of Jambudvipa alone. It is essential to understand that all resources within the vast universe can be utilized. In the process of creating technological civilization, it is precisely guided by the Earth's solar system, where the human world resides. In the future, there will be many successors among sentient beings who will elevate the seeds of humanity.
This is achieved through the "eugenic lineage," guided and transcended by each primordial spirit; for this galaxy, for all cosmic systems, it is through: the Sun, Moon, Venus, Jupiter, Mercury, Mars, Saturn, Uranus, Neptune, Pluto... and all over 120 billion galaxies that ascension is attained.
Therefore, how can the creation of future well-being and transcendence for Earth and the galaxies through technology also achieve mutual enhancement and transcendence for each galaxy? This can be accomplished through the harmonious integration of the Nine Thusnesses, precisely because the "Nine Thusnesses" represent "natural progression," whereas "Thusness Nine" would signify "contrary progression"—a concept entirely absent from human understanding!
Follow the natural order to live, defy it to perish—this is the truth of life.
The interplay of favorable and adverse forces gives rise to the influences of the five elements—metal, wood, water, fire, and earth—as well as the trajectories of all meteorites. These forces inevitably interact through attraction and repulsion with the energies guided by each celestial body. Yet, precisely because of this attraction and repulsion, catastrophic collisions between planets are avoided. All follow this orderly framework as their guiding principle.
It is the "Nine Virtues" that operate the universal laws, functioning through the complementary dynamics of "harmonious growth" rather than the pursuit and collisions brought by "adverse growth." It is essential to understand: if the human world cannot achieve the perfection of "harmonious growth," it will inevitably be caught in the pursuits and collisions of "adverse growth," resulting in harmful actions.
In the human world, pursuits and collisions are but minor matters; it is the pursuits and collisions between planets that truly constitute grand events! The harmony of heaven and earth, known as the Nine Perfections, is achieved precisely through this principle. It also establishes a true and regulated path for both "following the natural order of life" and "defying the natural order of life," thereby guiding them to assist each other in mutual action.
Heaven and Earth are just, fostering both compliance and defiance;  
Nine blessings are achieved by following the natural course of life.
As the nine reversals of life forge their calamities, one must be cautious of planetary collisions.
Comprehending with utmost perfection,  
The principles of human ethics are thus fulfilled.
Cause and effect, both favorable and adverse, arise from the same root;  
Observe how celestial bodies follow their orbits.
This verse! Offered for sentient beings to contemplate future directions, on how to align the functions of metal, wood, water, fire, and earth by integrating "generative and reverse-generative cycles." Through this, one may understand that all celestial bodies in the galactic system operate precisely according to this universal principle, achieving the norms of great Dao's equality and justice.
## Void-Dragon Soaring Celestial Worthy
The fundamental principle of heaven is as vast and boundless as the void,  
Blessings and virtue are manifested for all living beings to cherish.
When the Enlightened King ascends the platform, he embraces all with compassion;  
A single thread of action clarifies the web of causes and conditions.
Good evening to all the Immortals, Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Academy! Today, the Deputy Patriarch of our lineage, the Wuji Yuanjun—Immortal Ma Gu—has descended to compose the eighteenth chapter of "The Great Dao as One Continuum: The Nine Aspects of Heaven and Earth." This work provides a thorough understanding and exposition of the fundamental movements of both natural and reverse birth processes throughout the history of the Earth's star system.
Within the norms and trajectories evolved by the Great Dao, how can its righteous guidance function under the framework of equality and justice, so that all stars in the galaxy do not attract, repel, collide, or pursue one another? It must be understood that the creatures inhabiting the galaxy are nurtured by advanced spiritual power and technological civilization.
Regarding the welfare of celestial bodies, whether it can be truly achieved depends on whether the "ninefold harmonious growth" and the "reversed growth akin to nine" can engage in mutually principled interactions. Only by enabling all planets in the universe to transcend and bestow blessings and virtues upon the vast celestial expanse can the galaxy and star systems genuinely complement each other with virtuous grace. This is a concept fundamentally absent in human technology.
Jiuru: It signifies the smooth progression of life, with nine representing the celestial number, the ultimate limit of nine. Thus, it embodies both compliance and fulfillment. Therefore, "Jiuru" plays a guiding role in the vast universe and is revered by "Jiuru" itself. As for Rujiu: "Ru" is the essence of compliance, and after reaching the state of Rujiu, it returns to the origin (zero). Hence, the number nine is fully exhausted.
Thus, the number nine signifies reversal and rebirth. This condition allows for a fresh start, enabling one to understand that "nine represents heaven, six represents earth," which together encompass all the yin and yang numbers of heaven and earth, and are not limited to the original spirits of nine-six or nine-two alone. Regarding heaven, earth, yin, and yang, it is because nine is the ultimate yang and six is the ultimate yin that their distinctions arise.
It can be said: Nine and six represent the numerical values of heaven and earth, yin and yang, and the phrases "nine as" and "as nine" signify distinct functions. Although they are merely reversed numbers, the difference is as slight as a hair's breadth yet leads to a divergence of a thousand miles. This will result in significant variations in the future, as well as technological civilizations that humanity finds exceedingly difficult to comprehend.
It has been quite a while since I last took the stage. Do you find me amusing, or perhaps even a bit more endearing? In that case, how about we "sway together" for a moment? It’s truly rare to have this chance to gather on stage like this, so let’s all relax a little! If you have any questions, feel free to ask—let’s clear away any doubts together!
Master Lin inquired: The natural order of heaven and earth inherently follows this principle. When reverse growth reaches its extreme, it becomes the beginning of forward growth, and the concept of things reversing upon reaching their limit operates similarly. This distinguishes "forward growth and reverse growth" as two distinct functions and roles. All the joys and sorrows of human life are ultimately realized and fulfilled through these dual processes of "forward growth and reverse growth"!
The same holds true for heaven and earth, and for the vast cosmos as well! One must thoroughly comprehend the five elements—metal, wood, water, fire, and earth—to allow oneself to pass through and achieve the "Eight Trigrams of the Rational Mind" with authenticity, whether in the order of generation or reverse generation. By aligning Qian (Heaven) and Kun (Earth) in opposition, one can thereby enter a state richer in resources and efficacy than the innate Eight Trigrams.
It is easy to propagate the Great Dao, for the principle of the heart's eight trigrams is also the eight trigrams of the principle heaven, the eight trigrams of the Wuji, and the eight trigrams of the void—precisely so! There is no need to break free at this moment, as humanity is inherently confined by yin and yang. How then can one "illuminate the mind, perceive the true nature, awaken to enlightenment, and realize the fruit"? It is simply by genuinely connecting with and understanding the virtuous grace of heaven, earth, and the universe!
To truly comprehend the grand process of cosmic evolution is to unlock infinite treasures and resources, which can then be channeled downward to benefit oneself and all sentient beings. In this way, within the interplay of yin and yang, one becomes the "master of oneself," rather than merely a "slave to oneself" in the struggle for survival. This is the genuine reality! Can humanity truly grasp this? It is not certain!
"Understanding both favorable and adverse circumstances" allows one to avoid obstacles and limitations. Wisdom can thus unfold, enabling clarity of mind, realization of one's true nature, and attainment of enlightenment. In all worldly matters of right and wrong, nothing lingers in the heart, allowing transcendence beyond the constraints of yin and yang—precisely by entering and surpassing the realm of the five elements.
Words conceal profound mysteries,  
Each person grasps them in accord with their own understanding,  
To know clearly how compliance and opposition arise.
Thus one can comprehend the will of Heaven,  
Enlighten the mind and deepen awakening,  
See the true nature and attain the fruit of realization.
Creating profound virtues and blessings,  
All beings receive benefit and achieve fulfillment,  
Every sentient being is uplifted.
Mutual generation and mutual restraint: these exist only within limitations. All realizations lie within oneself—can you understand? I have toiled you all. It is rare for this master to take the stage; farewell, everyone!
## The Great Emperor of the North Pole, Ziwei
The teachings in the Southern Heavens arise from natural affinity;  
The ruler of religion possesses boundless virtue.
Lord Wenchang descends to Chongxin,  
Blessings and virtue fully manifest the Way.
Jiuru is connected with complete blessings and perfect virtue.
"Jiu Ru" as "Shun Sheng" (following life) and "Ru Jiu" as "Ni Sheng" (reversing life) represent the fundamental demands for existence in the Great Dao. They inevitably lead to unified actions in all endeavors, nourishing sentient beings through virtuous grace. Whether the survival orientations of all beings in the vast universe can fully comprehend and understand "Jiu Ru" and "Ru Jiu" remains uncertain!
Furthermore, in the very moment of existence, one should make more abundant preparations for "Nine Perfections" and "Perfection as Nine," thereby meeting the fundamental requirement of "Tenfold Complete Virtue and Fortune." This provides a means for self-transcendence throughout all processes of existential orientation, serving as the essential upward driving force. It is certain to benefit one's own growth, elevation, and surpassing ascent.
Virtue and Merit: It is precisely the most sought-after and prayed-for action by sentient beings, which is to bestow virtue and merit upon themselves for great benefit. Moreover, it nourishes the human world, cultivating the scope of their own application, granting greater growth and benefit. Why, then, can such conditions of karma arise? It is because survival demands growth and benefit!
What is added by perfection is virtue and fortune.
Giving nourishes the process of existence, which is fulfilled through "virtue and merit." This is because the essence of virtue and merit lies in providing all sentient beings across the vast universe with the opportunity to benefit within the "blessings of fortune." Furthermore, it is enhanced by "moral character," which plays a concrete and complete role in enabling a better life, allowing humanity to achieve virtuous transcendence.
By nourishing oneself, one also benefits and grows, while never departing from the requirements manifested by virtue and merit throughout the process of existence. The necessary conditions for existence in the present moment can be integrated and nurtured in a mutually supportive manner, thereby enabling the attainment of the goals of survival orientation and achieving the fulfillment and accomplishment of virtue and merit.
Perfection entails the absence of any deficiency in function. It is essential to understand that in the human world, if one lacks the capacity to fulfill many crucial duties, it becomes difficult to rectify all shortcomings. This condition is demanded by perfection, yet it is something that every sentient being struggles to achieve. Moreover, the primary functions required by perfection are often obstructed within the realm of humanity.
Tenfold perfection is the state of lacking nothing.
For, what the Ten Perfections demand is the absence of any flaw, which must grant oneself, in the basic actions of seeking survival, the ability to pass through the fundamental functions manifested by the Great Way, providing oneself and sentient beings with such conditions for fulfillment. Why, then, are sentient beings unable to achieve greater growth? It is all obscured by ignorance!
All are confined by the conditions of existence. In the very act of sustaining life, one often fails to achieve the fullness that ought to be, and perfection is rarely attainable. Thus, sentient beings are unable to find greater room for growth. In the human realm, it is fundamentally impossible to establish a way to eliminate one's own detrimental habits and inherent dispositions.
It is a matter of repeating the same patterns again and again, making it impossible to genuinely rid oneself of detrimental habits and inherent dispositions in the very act of survival. When one lives solely through their actions and deeds, it becomes difficult to meet the conditions manifested by the Great Dao. In terms of governance and creation, this will inevitably become nothing more than an obstacle to upward progress within the human world.
How can one attain perfect blessings and virtue?
Perfect Virtue and Fortune: This is practiced as the conditions for human existence, and because it is manifested in the Great Dao, it embodies utmost righteousness and fairness. Moreover, it is implemented with equality and universal love. As for perfect virtue and fortune, if sentient beings act within the scope of the Great Dao, they can attain perfection through human existence.
Perfection can be manifested precisely through this approach, because all sentient beings exist within a world defined by the interplay and mutual limitations of yin and yang. It is essential to genuinely achieve a harmonious integration of both sides, without deviating toward either extreme. How, then, can one move from the tenfold perfection of virtue and blessings to truly attaining the creative grace that shelters all sentient beings?
The consistent requirement manifested by the Great Dao, in order to achieve the "perfect tenfold virtue and fortune," involves fundamental actions and practices. For sentient beings in the present moment, this means enjoying the blessings sown through the diligent efforts of predecessors, allowing virtue to shelter this era. One may deeply contemplate how, in this 21st century, all technological and civilizational advancements can be made to shine forth!
How Should Human Nature and Spirituality Be
The human world lies in the realms of mind and spirituality. If these cannot be interconnected to foster elevation, a chasm difficult to bridge will emerge. Such a divide, in the era of technological civilization, becomes an obstacle to the growth of sentient beings. If integration with the present age cannot be achieved, it is essential to understand: what then will become of technological civilization?
It is precisely through the blessings accumulated over millions of years, across all eras of civilization transformed by technology, that first-class high-tech talents from other planets are "borrowed" and sent down to the human world, to nourish the well-being of sentient beings. This potential is already present within the realm of "blessed affinity," yet it remains lacking in the domain of "virtuous character."
If one wishes to achieve perfection in meeting such conditions, it may be difficult, but progress can be made step by step, allowing technological civilization to have genuine space for manifestation and an environment for growth. These are conditions that can be realistically achieved. Humanity's understanding of future technology remains superficial!
From the initial state to the complete manifestation of all functions
From the One Unity, Two Extremes, Three Realms, Four Directions, Five Phases, Six Harmonies, Seven Stars, Eight Policies, Nine Perfections, to the Tenfold Completeness—by connecting the Great Dao through these conditions and affinities, and by "borrowing talents" from technological civilization for applied research and creation, how can we steer technological civilization toward truly manifesting an era illuminated by virtue and brightness?
It is not merely about possessing blessings alone. To ensure that blessings are infinitely abundant, it is necessary to further cultivate virtue. Otherwise, it would only serve as a "borrowed force," merely reflecting the era highlighted by technological civilization. In the future, all beings across the vast universe may only inhabit a "world of blessings," leaving no room for a "world of virtue."
How can virtue and blessings be passed down and expanded for the long term? It must be manifested through educational and cultural curricula! If the role of virtue in the sentient world cannot surpass that of blessings, then in the future, there will be only blessings without virtue. This, however, is not the original intention of Heaven and the celestial immortals and Buddhas.
Therefore, it is essential for humanity to implement educational curricula in this era, in order to truly manifest the foundation of "complete virtue and fortune" within the human world. Only in this way can we create endless and everlasting well-being for the future. This is also the hope and aspiration of the Heavens and the celestial beings!
First, apply it as you grow; second, when duality arises, distinguish yin and yang.
The three temporal processes are as they truly are; the four directions interweave, extending even longer.
The fusion of five elements forms the foundation of heaven and earth;  
The perfection of six harmonies enables the pursuit of what is fitting.
The seven stars nurture with profound affection;  
The eight policies harmonize through shared destiny.
Nine blessings enter into the ninefold interior;  
Perfect virtue and fortune borrow the talents of a general.
Comprehend the principles of life's favorable and adverse conditions, and pass them down through the ages without end.
This verse is shared with all sentient beings as mutual encouragement; it nurtures and fosters growth in the future, while in the present it dissolves all obstacles. It brings tangible blessings and endless virtue to the human world, believing that human existence can be good, comfortable, and universally accessible, benefiting all compassionate human beings.
## Celestial Sovereign of Soaring Through the Void
To aid is to aid the world and all humanity;  
To be just is to benefit myriad ends with a public heart.
To live is to live, forging this present life;  
To be Buddha is to be Buddha, returning to the root cause.
Good evening to all saints, Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy! Today, the Great Chairman, the Lord of the Southern Heaven, Emperor Wenhang, has descended to Chongxin to compose "The Great Dao in Its Entirety – Chapter Nineteen: Perfect Virtue and Blessings" for analysis. This work aims to dissect and elevate the human condition, fostering growth and transcendence—a concept believed to be absent in the mortal world.
It is precisely by systematically interlinking and elucidating the concepts of One Unity, Two Aspects, Three Realms, Four Directions, Five Phases, Six Harmonies, Seven Stars, Eight Governances, Nine Perfections, and Ten Completeness that the work *The Great Dao as One Continuum* can be presented with utmost fidelity. This approach extends from the beginning of zero—through one, two, three, four, five, six, seven, eight, nine, ten—into boundlessness.
All sentient beings within the vast universe who are capable of participating in evolution are precisely the fundamental curriculum manifested by the Great Dao. Established upon these statutes and systems, and following this as their foundation, there exists a genuine path of efficacy. Moreover, it enables sentient beings in the human world to genuinely ascend, fulfilling the required conditions and inherent causes for elevation.
Oh! It seems everyone's wisdom has grown, and you can all comprehend the works of our esteemed Chairman today—truly a cause for celebration! However, I fear this may not be the case. Perhaps you truly do not know how to properly inquire, is that so? Very well! Let me, your teacher, ask you all: How can one attain the complete fulfillment of "perfect blessings and virtue"?
Silent and speechless! That is because one has not yet attained the "complete tenfold merit and virtue" to understand, hence wisdom has not yet been elevated. Think about it! How then can one become complete? Nor does one know what to do? Reflect well. If you do not understand, "use Chan's opportunity to break through delusion's barrier," and then come again to inquire! I shall not play with you all any longer; this master must go to accompany the guests!
##The Great Emperor of the Eastern Pole, Azure Radiance
The South Pole, the North Pole, and the Celestial Pivot—  
Grant eternal life and shelter to all living beings.
The great emperor's virtue nurtures all beings with divine protection, returning to transmit and uphold the true and genuine principle.
From the first to the tenth, all proceed smoothly and auspiciously.
Observing from the One Unity, two sides, three boundaries, four directions, five phenomena, six harmonies, seven stars, eight policies, nine perfections, to the tenfold completeness, it is precisely a progression from one to ten, beginning from zero. This serves as the goal and action for the survival orientation of all humanity, elevating comfort, convenience, and universality—essential fundamental conditions in the human world.
It is precisely the alignment of: One Unity, Two Poles, Three Realms, Four Directions, Five Phases, Six Harmonies, Seven Stars, Eight Governances, Nine Perfections, and Ten Completenesses, that elevates the function of Ling (Zero—○). This enables all sentient beings throughout the vast cosmos and all realms to receive the holistic function from zero to ten, allowing it to be passed down and perpetuated.
From here, it extends to numbers in the millions and tens of millions. This approach uses all conditions to enable sentient beings to understand how, in "The Great Dao as One," one can avoid becoming disconnected from heaven and earth, and instead achieve mutual integration. It continues to bestow virtue upon all traditions, thereby fulfilling the fundamental purpose of existence. How, then, can this be sustained long and unbroken?
Returning requires great earnestness.
The inheritance of the spirit (zero—○) passes from one to ten. Thereafter, should it continue to be passed down or return to its origin? This very distinction serves as the basis, and under these conditions, there are two paths: one is to return to the origin, the other is to continue the inheritance. This will mark a turning point of differentiation in human existence!
If one cannot comprehend the return to the origin, how can one thoroughly understand the continuation of the lineage? Yet, to fully grasp this return is to follow the ultimate numbers from zero to nine, and then take the perfection of ten as the foundation. Thus, the perfection of ten serves as the boundary between ascent and descent, and after eleven, there will be an endless transmission and transformation of the lineage.
After the Eleventh, it becomes impossible to return or revert. In all actions, how can there be true conditions for "return and reversion"? These conditions must be distinguished: one is ascent, the other is descent. For sentient beings are precisely like this—the human world is merely the dividing point between merit and karma!
Thus, it becomes clear why the human world has long been mired in the abyss of creating evil karma and deep-seated negative affinities. Such conditions, after reaching the ultimate number of nine, will inevitably enter the phase of tenfold completion. If one then proceeds to accumulate the karma of cause and effect and the conditions of one’s actions, one will place oneself at the critical boundary between ascension and downfall.
The Function of Returning and Reversing
The Ten Perfections thus converge, returning from the Nine Resemblances to the Eight Policies, then to the Seven Stars, then to the Six Harmonies, then to the Five Forms, then to the Four Directions, then to the Three Realms, then to the Two Extremes, then to the One Likeness, and finally back to Zero. Moreover, the original primal state of the spirit (zero—○) lies in this return, a condition most difficult for sentient beings to attain!
All these stem from the Nine Perfections, then the Tenfold Complete Virtues, followed by the Eleven Guidelines, then the Twelve Principles, then the Thirteen Truths, then the Fourteen Functions, then the Fifteen Realities, then the Sixteen Virtues, the Seventeen Ethics, then the Eighteen Filial Piety and Family Bonds, then the Nineteen Reason, Law, and Governance, then the Twenty Justice and Public Conscience... and so on, endlessly transforming and descending.
All sentient beings across the vast universe, upon their return, find themselves unable to smoothly advance through cultivation in the human realm to attain elevation. This is because they lack the necessary resources to apply, trapping themselves in predicaments with little room for maneuver. Without the opportunity to gain richer experiences for transformation and growth, how then can they progress?
How then shall we continue to carry on the mission?
Such conditions make it rather difficult for the restorative function to become fully aware! It is all a continuous descent into... millions upon millions, viewed in this way, those who cultivate truth while submerged in the Five Turbidities and the Evil World, if situated in an era of immediate sensory temptations and material enticements, find it truly difficult to elevate themselves as masters of their own being—they are all buried amidst sensory temptations and material enticements!
All are submerged in the sensual and turbid evil world of the five impurities, becoming obstacles that sink and hinder their own foundations. How can one navigate through this? It is essential to possess genuine understanding and effort to achieve elevation and transcendence! Thus, we can accomplish a world of compassionate humanity; although the current technological civilization is difficult to compare with that of other planets, what can be done about it!
However, through the "borrowing of talents" mechanism within the human world, it becomes possible to reform, accomplish, study, and create. This is because all living beings across the vast cosmos are sheltered by the celestial bodies of heaven and earth. The Great Dao provides the entire planetary system with an expansive environment for greater growth and development.
Furthermore, it is understood that for the vast expanse of the cosmos, all existing orientations of civilization and technology hold immense inspirational significance. How can we enable the multitude of human beings, in their research and creation, to protect and nurture the myriad sentient beings of heaven and earth? Through the advancement of technological civilization, we can achieve what educational institutions promote, thereby fostering long-term moral well-being and welfare for humanity.
Heritage can be passed down endlessly.
In the current world of sentient beings, although many religions are thriving, there is a lack of action based on the "concept of the Great Dao's equality." This can be achieved through "borrowing talents," manifesting all civilizations and technologies of Earth and the stars, thereby creating the Pure Land of the Lotus World. It is under such conditions that harmony is fostered.
The legacy of humanity can be boundless, endless, infinite, and limitless. This inheritance is thus manifested through the interplay of yin and yang shaping heaven and earth, the eight trigrams corresponding to the five elements, and all living beings—whether the moving animals or the stationary plants across the vast cosmos—participating in the process of "evolution within the Earth's star system." No sentient being can escape these inherent confines.
How can the Supreme Heaven guide and enlighten all beings across the vast cosmos? It can be achieved by following the example of the myriad beings in the Earth's star system! And how can one attain such a condition? To truly benefit oneself, the Supreme Heaven, and all living beings, and to learn from the virtuous blessings bestowed by heaven and earth, one must fulfill this very condition!
When sentient beings come to observe, they often do not know how to achieve growth and propagate transformation. In the human world, most merely repeat the cycle again and again, allowing themselves only to survive, with little opportunity for elevation. They fundamentally fail to understand why they have come to this world in this lifetime. How difficult it all is! Without such awareness, what can be done?
From zero, growth reaches the nine blessings;  
For perfection, fortune must arrive in full.
After the eleventh, succession is immediately passed on,  
It is difficult to return and restore the boundless gallop.
From this cause and condition, growth emerges,  
Distinguished clearly, understood with bright discernment.
If one can truly empathize with the sentiment of the Great Dao,  
They are sure to return to the boundless and eternal.
This verse is shared with all sentient beings for mutual encouragement; it serves as the fundamental cause for one's own genuine growth and creation in the human world in the future, benefiting both oneself and all living beings. It has been a long time since I last took the stage. Today, I am fortunate to have the opportunity to arrive at Chongxin. Observing the momentum of Chongxin, I should offer more enduring blessings, for boundless future blessings will follow!
## Heavenly Venerable of the Dharma of Emptiness and Wisdom
The void, boundless, spans heaven and earth;  
The dragon soars among the clouds, offering salvation.
The Celestial Venerable ascends the platform, gathering all beings with compassion;  
The Great Dao flows as one, embodying the truth of reality.
Saints, Buddhas, virtuous beings, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Great Emperor of Longevity of the South Pole has descended to bestow the writing of "The Great Dao as One Continuum: Chapter Twenty – Returning, Inheriting, and Transmitting." Through this, we may gain clarity: in the human world, after progressing through one unity, two aspects, three realms, four directions, five manifestations, six harmonies, seven stars, eight principles, nine perfections, and ten completeness, what should follow?
This marks the very boundary between ascent and descent. Yet, most human beings fail to recognize when the time has come to turn back and return. Unable to master themselves, they instead sink repeatedly into the turbid, afflicted world of human existence. In essence, they are incapable of being their own masters, becoming instead their own slaves—a truly lamentable state. Reflect upon this, and its truth becomes clear.
Tomorrow marks the Mid-Autumn Festival in the mortal realm. After today's writing session, the spiritual cultivation fellows of the Great Dao Academy will return to the mundane world for a two-and-a-half-day holiday. Among them, some choose not to return, instead pursuing deeper and more profound truths for their own growth—this is truly commendable! Future progress must involve virtuous elevation and transcendence, and it is essential to strive diligently toward this end.
Tomorrow is the Mid-Autumn Festival. I wonder if you all share the festive joy? Seeing everyone in high spirits, I must remind you not to overindulge in food and drink, as it may burden your stomach. When you have time, come to the hall to chant scriptures and alleviate karmic obstacles. Moon viewing is only possible in the evening—there is no moon to admire during the day, but you can still enjoy the clear blue sky and bright sun! Wishing you all in advance:
Happy Mid-Autumn Festival! May everyone enjoy good fortune and happiness.
## Supreme Emperor of the Great Ultimate
The North Star's Pivot performs vast transformation;  
The Purple Tenuity Star Lord embodies the Taoist splendor.
The Great Emperor descends to the Chongxin Hall, returning to the foundation of the original sprout.
The primary function of returning and reverting.
From the perspective of: One Suchness, Two Poles, Three Realms, Four Directions, Five Phases, Six Harmonies, Seven Stars, Eight Policies, Nine Perfections, and Ten Completeness, it is precisely a return to: Ten Completeness, Nine Perfections, Eight Policies, Seven Stars, Six Harmonies, Five Phases, Four Directions, Three Realms, Two Poles, and One Suchness, functioning as a return to zero, which is the essence of the spirit.
How can one return the original spirit (zero) to its achieved state and rank? It is essential to follow this as the primary guide, for in the process of returning to zero, the original spirit is precisely restored from perfection to zero. Through the guidance of zero, how will the original spirit advance toward the "oneness" of the primordial realm?
Only then can one speak of achieving the state of return and restoration, which lies in the process of returning: precisely in the human world, having genuinely realized the process of "illuminating the mind, perceiving one’s nature, attaining enlightenment, and achieving fruition," it is the "original spirit" that leads and accomplishes this for oneself. With a solid and substantial foundation of resources, one can enhance and nurture the present spirituality, thereby gaining support for upward progress.
The Necessity of Return and Reversion
It is about immersing oneself in the human world, then through the complete interplay of all factors, accumulating genuine experiences regarding one’s own direction of existence, thereby avoiding a disconnected and disjointed leap into the void. Furthermore, from the perspective of the human world itself, this process of experiencing all orientations of existence is precisely how one ultimately achieves fulfillment.
Moreover, in the course of one's own existence, experiences are integrated and accumulated. In the human world, it is precisely through a genuine understanding of one's own life orientation that one comprehends how all life processes unfold in this realm! And how one should explore based on the inclinations derived from one's own "innate nature and discernment"!
Only by having a path that can lead one to the ultimate Dao in the future can one achieve true accomplishment. This lies in the actual realization of one’s own existence, as well as in gaining a profound understanding and awareness of how one exists within the human world. Regarding the conditions for one’s return, it is essential to advance oneself toward a broader and more expansive world of sentient beings.
The Human Realm: How can one truly know whether the experiences one imparts to all living beings can be passed down and disseminated? And as for this transmission and dissemination, can it take root and flourish? Not necessarily! Before it has taken root and sprouted, there should be a distinction between the intention to disseminate and the lack thereof.
Does returning mean going back
It all hinges on the choice between "returning to origins" and "carrying forward traditions"! This very choice—whether to carry forward or return—determines the path. Moreover, "returning to origins" stems from a state where one's worldly experience in human society is not yet deeply ingrained, allowing one to preserve a childlike heart in the human world, free from the corruption and influences of worldly entanglements.
Thus, under the conditions of returning, one can very correctly advance toward "returning to the original foundation" for elevation. Moreover, in the human world, before one has yet been deeply involved in worldly affairs, and especially when the pollution one has incurred has not yet formed numerous ingrained habits that are difficult to improve, it should be easy to eliminate such impurities and the processes shaped by these habits.
If one has already been deeply influenced by the human world, and moreover, is unable to correct or cleanse what has been ingrained, it is likely that during the process of returning to one's original nature, it will be difficult to achieve clarity and thorough understanding. This is due to the contamination and defilement from the human world, which has invaded and tainted one's inherent nature.
If one wishes to return to the original nature, it is difficult to achieve true clarity and brightness. Why is it that among the myriad beings in the sentient world, those in the human realm sink into delusion and are unable to truly return or revert? This is due to being deeply tainted by pollution. If humans can use the pure Dharma water to cleanse themselves, clarity can be restored.
The Function of Returning and Reverting
If one's nature is restored after being cleansed of impurities, it is relatively easier to return to its original state. However, if the contamination is too severe, can the original nature still be recovered? I fear that by then, one may have already been dyed to a point where the original color cannot be restored. How then can one easily dissolve and wash away the stains one has accumulated? It is truly not an easy task!
It is essential to maintain a constant clarity in the process of one's cultivation, free from the sway of habitual negative thoughts. That is to say, while living in this human world—a realm of dazzling distractions and the five impurities of the degenerate age—one must not allow the pure, childlike heart to be utterly buried and lost amid all the processes and experiences of cultivation.
Moreover, allowing oneself to act against conscience and commit deeds that utterly defy all heavenly principles not only subjects one to the corrupting influences of this fivefold defiled world but also propels oneself toward an irreversible predicament. Furthermore, it deprives one of the opportunity for clear purification. It is essential to maintain an eternally "childlike heart" in one's approach to life.
One can thus preserve the innate nature of heavenly principle, without being tainted by the corrupt influences of this impure world, thereby avoiding self-obliteration within this human realm. Moreover, the loss of heavenly principle and innate conscience leads one to exist in a process of "creating karma, evil, sin, and wrongdoing," further preventing the manifestation of heavenly principle and conscience in the human world.
Distinctions of Return and Restoration
In the present era, there are many holy emissaries sent down by the Heavenly Mandate who originally intended to widely guide and propagate teachings. Why have they all sunk into the human world, burying the principles of heaven and conscience? Consequently, they are unable to truly understand and penetrate their original nature, all being influenced by the contamination of their own accumulated habits!
If one fails to maintain a heart of innocence and preserve the innate nature of heavenly principle and conscience, this is precisely the reason why one cannot return to the original state within the human world. Moreover, neglecting the sacred duty one ought to fulfill becomes a deeply regrettable cause. Indeed, there is not even the slightest concept of returning to the origin!
Return and Restoration: The key lies in integrating all experiences from the human world, combining the survival habits of humanity with one's own undiminished innate nature of heavenly principle, thereby manifesting and reviving the heart of a pure child. This is the true comprehension and realization of all forms of return and restoration. Otherwise, it will merely be passed down and diluted through generations!
It will forever be impossible to return, as any method is inevitably influenced by the inheritance passed down. One must understand that the ability to return allows oneself to benefit from infinite possibilities. Only by meeting such conditions for oneself and truly returning can one attain genuine and accurate understanding!
Return to the heart of a newborn child,  
Uphold the moral guidance of the human world.
Just as the fundamental and primordial cause, the innate nature of heavenly principle and innate knowledge.
Human connections are forged through worldly causes,  
Passed on without end, ever refined and elevated.
From the origin of causes, facing the boundless expanse, it is difficult to return to the home of one's original heart.
This verse! Let us encourage each other with all sentient beings; through our own efforts, in the process of achieving personal accomplishments, we can reach the pure heart of a child within ourselves, and manifest the innate conscience and true nature of heavenly principles. This is precisely the fundamental requirement and action of returning to our origins; today, we are fortunate to gather at Chongxin to compose this work—a truly joyous and commendable occasion!
## The Celestial Worthy of Virtue Transmitted by the Way of Emptiness
The Great Dao of Emptiness returns to its origin; the phoenix soaring through the world brings blessings.
The Celestial Venerable ascends the dais, gathering all beings with compassion;  
The Great Emperor of Purple Tenuity stands unique, distinguished in his constancy.
All Saints, Buddhas, virtuous students, and fellow cultivators of the Wuji Great Dao Academy and Spiritual Practice Academy, good evening! Today, the Great Emperor of the North Pole, Ziwei, has descended to impart "The Unity of the Great Dao, Chapter Twenty-One: Return and Reversion," enabling sentient beings to understand how, through their own transmission and transformation, they may return and revert to the primordial origin, and learn the methods for self-elevation!
Not only is it easy to cleanse all past impurities and the process of habitual influences, but it is precisely through the function of these impurities that one comes to understand how to effortlessly return to one's original state. It is essential to forever maintain the heart of a pure child, ensuring that one's innate moral conscience and true nature remain untainted by the corruptions of this impure world. This allows one to effortlessly dissolve obstacles and achieve the return to one's inherent nature. Can everyone grasp this realization?
## The Great Boundless Cosmos, Star Lord of Golden Virtue
At the Eastern Pole, the Celestial Pivot reaches the Dao's Virtue;  
In the Azure East, the Youthful Radiance knows no obstruction.
The Great Emperor bestowed the unified scriptures,  
Transmitting the legacy to preserve the principles and laws.
Inheritance Continues and Return Reverts
Returning to observe, sentient beings in the vast cosmos take their personal return as the primary cause and foundation. Through the progression from "oneness to perfection," they achieve the great cosmic world, accumulating experiences from their individual journeys. Observing the world of the great Dao through their own actions, it is fitting that in the process of dependence on which each person survives, elevation becomes essential.
In the process of "understanding one's sexual orientation," individuals take the lead in their own "return and restoration." However, this "return and restoration" operates precisely in the opposite direction. Therefore, for the "continuation of inheritance" in human existence, it is essential to approach this reverse method with great care, as only then can "return and restoration" be achieved.
However, ordinary sentient beings are often unable to achieve a return to their original state, thus they continue to exist within the human realm, merely perpetuating the cycle of life. Constrained by such limitations in the human world, sentient beings inevitably find themselves in this condition, repeatedly undergoing reincarnation within the mortal realm.
Inherit all fundamental actions
That is to say, inheritance enables continuation, for it is through inheritance that continuation becomes possible. Without the ability to inherit, continuation becomes difficult. Furthermore, if what is inherited cannot be interconnected through each individual's "tendencies and functions" as well as "nature and discernment," it will remain confined solely within the realms of "tendencies and functions" and "nature and discernment."
Frequent misunderstandings and obstacles often arise, being swayed and dominated by these two opposing forces, thus existing in a state of mutual contradiction. However, there are many hindrances to the continuation of the tradition, precisely because one cannot thoroughly comprehend the nature of the tradition, and instead blindly forges ahead driven by its guiding influence.
In discerning the inclinations of individuals, yet being unable to fully comprehend the functions and directions of their pursuits, one becomes subject to the numerous contradictions arising from human existence. These contradictions are governed by the mentalities of each person, leaving little room for greater growth. It is through the "functions of pursuits and discernment of inclinations" that the obstacles and difficulties are distinguished.
The legacy continues to know no bounds.
It is precisely by inheriting all the experiences of our predecessors, through education or learning, that we can come to understand their actions and thereby carry forward their legacy. The human world is one constrained by the harmonious interplay of yin and yang. Yet, within this interplay of yin and yang, why do the forces of heaven and earth often produce actions that are difficult to cycle mutually and even harder to integrate harmoniously?
In the present era, flawed education, compounded by an excessive emphasis on the ravages of technological civilization, has led to a world where the two forces are imbalanced, currently manifesting as an excess of yin and a deficiency of yang. Moreover, under the influence of the "Zi-Wu" cycle, and even through the "Wu-Wei" phase, the condition of "yin overpowering yang" and "yang weakening before yin" is brought to fruition. In the operation of the Great Dao through the harmonious interplay of yin and yang, there should ideally be no obstacles whatsoever.
Furthermore, all that is yin belongs to the daughters of Kun, and all that is yang belongs to the sons of Qian. In the past, the tradition existed with Qian's yang dominating over Kun's yin, enduring the harm inflicted by Qian's yang while also suppressing the achievements of Kun's yin. Thus, as time shifted to the transition between noon and the afternoon, and with the changes of the era, even now we find Qian's yang in decline, giving way to the flourishing growth of Kun's yin. Consequently, the transmission of tradition today is primarily guided by Kun's yin.
And what comes after the continuation?
The reason why the Great Cosmos is guided by the Primordial Mother of the Wuji is that all the abundant resources within the Great Cosmos can be bestowed and transformed. The rise of the Kun (feminine, yin) principle signifies its alignment with the convergence of the celestial and earthly forces at the midday and future juncture. In the future world of humanity, it will no longer be a realm dominated by the Qian (masculine, yang) principle, but rather a world governed by the Kun (feminine, yin) principle.
The origin of the Great Dao returns to the primordial epoch of the "matriarchal world." With abundant resources accessible, the flourishing of the Kun (feminine) principle is thus nurtured. In the human world today, the status of women is gradually rising. Before long, with women taking the lead, national leaders among them will emerge one by one.
In the vast cosmos, the two aspects of Qian and Kun are precisely capable of complementing each other and continuing the legacy. Can this be preserved for the long term? Can it be boundless and limitless? This can be understood in the present moment. Throughout the process of survival and dependence within the great cosmos, the original state of Kun (the feminine) depending on Qian (the masculine) has now transformed into an equality between "Kun and Qian."
In the near future, an era will arrive where the feminine principle will surpass the masculine. The entire developmental process of the Great Dao can be understood through the DNA of humanity, as it traces back to the establishment of the human ethical world in the ancient "matriarchal society." The secrets of human DNA, long concealed through the ages, are now fully revealed through the advancements of technological civilization.
Human Genes as a Legacy of Inheritance
The orientation of survival in the vast universe is to achieve integration. In inheriting and transforming technological civilization, it continues to exert a consistent and enduring effect on the human world. This is precisely the grand pivot and ultimate source of the Great Dao, manifested from the "One Unity" within the "Tenfold Perfection." It enables both "return and restoration" as well as "inheritance and continuation."
The gene of human technology: DNA; it is the carrier of past survival orientations that could not be manifested in their time. Now, through "technological civilization," DNA—the gene—is revealed to benefit the future "scientific civilization," continuously descending into the human world, bestowing the great virtue and grace upon all sentient beings.
The DNA of the Human World: Genes grow and evolve. All the central hubs and ultimate sources align with the DNA of the Great Dao, never detached from interconnected factors. While the human world may not yet fully verify this with absolute clarity, in the decades to come, it will come to understand all the genes within the DNA of the human world with profound truth.
It is absolutely the same gene that descends and transforms, and in relation to the great Dao as the central pivot and ultimate source, it bestows virtue and grace upon all sentient beings in the world. This enables mutual support and complementary succession in its descent and transformation. Such conditions are precisely what constitute "an infinite and boundless succession." Moreover, for the future of technological civilization, it brings great blessings and benefits to all living things.
Returning and reverting are one and the same;  
Inheritance and continuation are without beginning.
DNA traces reveal origins, unveiling the primal source of the Great Dao.
Continuing to bestow profound virtue and grace,  
Passing on an endless legacy is even more true.
Sentient beings share the same origin;  
The Great Way, primordial, reveals the True Suchness.
This verse! Let us study it together with all sentient beings; through the future advancements of technological civilization, the global village will be drawn into an even closer bond. By elevating the fundamental causes and conditions for all sentient beings, we can integrate with one another, mutually verify our understandings, and collectively progress—this is the true path! Today, we are blessed with the opportunity to contribute to Chongxin’s writings, and we wish Chongxin’s spiritual center to "expand magnificently across the universe."
## Wuji Yaochi Fengqiong Immortal Maiden
Vast and boundless is the void of worlds,  
Where reason’s law unfolds and virtue’s grace unfurls.
The Celestial Venerable jointly assists Chongxintang, expanding the Dao's mission to all sentient beings.
All Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Great Emperor of Eastern Azure Radiance, one of the Four Polar Emperors, descends to compose "The Great Dao in Unity, Chapter Twenty-Two: The Continuation of the Legacy." How can all sentient beings, both in the realms of heaven and earth and within the dualities of yin and yang, achieve harmony? This can be understood through the present and future of the human world!
How can we establish a foundation for future growth without bypassing the fundamental stage of human existence? In the Great Dao, everything begins from the primordial state of zero. From the initial unity to the perfection of the whole and throughout all processes of manifestation, the correct path lies in how to return from unity back to the Mountain of Zero (Spiritual Mountain—Mountain O). It is only through each individual’s return to their original state of existence that true correctness is achieved.
In today's writings, there are many profound mysteries embedded within. By carefully contemplating these, one can understand how the future human world will evolve and return to its origins. Providing everyone with this foresight in advance enables the creation of benefits and well-being for all humanity. This is an inevitable juncture in time and destiny that will arrive—everyone can wait and witness its unfolding.
## The Great Boundless Cosmos, Star Lord of Wood Virtue
The Supreme Ultimate, the Limitless, the true Heaven and Earth;  
The Heavenly Sovereign, the Earthly Sovereign, the Human Sovereign—the ultimate poles.
The Great Emperor's virtue nourishes all sentient beings,  
His elevenfold principles guide the great path to salvation.
After the eleventh article of the regulations, it is already difficult to return.
From the perspective of return and continuation, the actions of sentient beings for sustenance and social harmony are grounded in all survival orientations. These actions, ranging from zero to perfection, systematically embody perfection, and in *The Unification of the Great Dao*, they manifest as the actions of "return and continuation."
Therefore, returning to the original state of zero or continuing the legacy serves as the primary task among the eleven guiding principles. This function can be prioritized as the foremost necessity for survival. All essential aspects of existence must be managed according to these principles, which should be followed accordingly. Moreover, they should provide proper guidance for the human world.
To achieve effective management of regulatory frameworks, it is essential to establish clear rules and institutional guidelines that uphold ethical and moral principles. Only by adhering to such standards in the formulation of management regulations can correctness be ensured. This approach does not overstep the necessities of survival but rather fulfills the fundamental conditions for the existence of human communities.
The Necessity of Establishing a Management System
When exercising the overall principles of governance in the management of human affairs by humans, it is necessary to establish regulations, systems, codes, and norms that can be followed by all. By collectively adhering to these as standards and not overstepping the established rules, it becomes possible to gain universal recognition through each individual's actions and conduct. This provides a framework that everyone can follow.
This condition can also be derived from the following perspective: when there are no norms governing the behavior of sentient beings, many undesirable acts of "doing as one pleases" arise, making it impossible to integrate into group life. Consequently, an individual's actions may breach the survival norms of the collective, further preventing them from gaining recognition and affirmation from others.
Punishment is derived from rules, regulations, codes, and norms, and is exercised through the governance standards of the world of the Great Dao. As for how individuals, small groups, large groups, and even the entire international community should follow order according to universally recognized principles, various management systems serve as the framework.
Adhere to the fundamental principles of order and discipline.
It is exercised through the regulations, systems, codes, and norms established between nations and nations, groups and groups, families and families, and individuals and individuals. It serves as a guide for oneself to follow these regulations, systems, codes, and norms, while also governing the interactions among individuals, families, groups, and nations.
It is through the mutual adherence to systems and regulations that all beings in the vast universe are provided with a framework for survival and orderly conduct. This ensures that sentient beings do not exceed the established boundaries. Should anyone transgress these rules, statutes, codes, or norms, other punitive measures may be applied to discipline those who fail to abide by the law.
This is the guiding principle for adherence, integrating all systems and order within the community. It plays a fundamental role in the Great Dao. How, then, does an individual abide by the law? How does a family abide by the law? How does a community abide by the law? And how does a nation abide by the law? By bringing everyone under this system, there emerges a framework of rules and regulations.
It ensures that everyone can coexist peacefully, free from any disturbances that might disrupt the comfort of life. This is a matter of systems, laws, regulations, principles, and rules. Thus, both a nation and a religion establish and implement regulations, systems, principles, and norms, providing a framework for all to abide by.
The Management Norms for Regulations and Guidelines are to be applied.
The same applies to any religious sect. If it fails to uphold discipline among nations and religions, and to regulate conduct through precepts, then any violation of these rules and precepts may result in corresponding penalties. This is the application of management principles to enforce the established framework.
To establish a method that is widely recognized and universally followed, one that leads to a peaceful and mutually equal world under such conditions, how can we derive systems, principles, norms, laws, or precepts from regulations? It is precisely through the rules of governance in a humane world that everyone operates and carries out affairs in accordance with this framework.
How can we establish norms for the system of regulations, ensuring that no one oversteps or exceeds the defined boundaries? If anyone does overstep or exceed these boundaries, they must be subject to punishment and correction—this is the proper way. Otherwise, how can sentient beings, who are themselves governed by norms, rules, regulations, and precepts, be managed by the human world within the human world?
Therefore, in the human world, unified management is implemented within the human realm. From the perspective of the Heavenly Realm, this principle also holds true. Among the three realms of heaven, earth, and humanity, there must be systems, methods, and frameworks of management in place for implementation. These operate within the scope of holistic governance and do not exceed their boundaries, which constitutes the fundamental requirement for integrated management.
Governance Conditions Compliance
In the framework that can be followed for the Great Dao, principles and governance norms are established, as defined by the governance framework: that is, the creation and formulation of management methods must be applicable to present and future survival. Within all applicable fundamental scopes of the Great Dao, it is essential to ensure that everyone can mutually abide by and uphold them together.
It is through this that the application and implementation of management regulations and systems are achieved, and this holds true for the space and time of the three talents: heaven, earth, and humanity. Heaven has its own management system, earth has its own management system, and humanity has its own management system. All must adhere to these principles, ensuring there are no errors or mistakes.
These are the principles established by the Great Dao. Only by truly following them for oneself, for the family, for the community, for the nation, for the earth, and for the heavens can humanity genuinely benefit from the goodness and well-being of existence. This brings nourishment, comfort, and widespread accessibility, offering a foundation for all future technological and human civilizations.
Regulations are established for governance,  
Laws and precepts are to be jointly upheld.
All three realms—heaven, earth, and humanity—  
Are governed by laws that guide and sustain.
Follow the Great Way as your guide; embrace peace without forsaking the law.
Exceeding the limit invites punishment; eleven articles of law uphold the great way.
This verse is shared with all sentient beings for mutual encouragement; it enables one to understand how to apply the process of great perfection within the framework of guidelines. It ensures that each individual's actions do not deviate from the established laws and regulations, thereby avoiding transgression and punishment. Do you all agree that such conditions should be upheld?
##Void Merit Bright King
The Celestial Worthy of Virtue Transmits the Way through Emptiness,  
Guiding the Heart's Path with Reverent Adherence.
Regulations and systems are established,  
To be collectively followed in the future.
Holy Saints and Buddhas, virtuous students, and all spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, as revealed in the work "The Great Dao in Its Entirety • Chapter Twenty-Three, Article Eleven," authored by the Supreme Celestial Emperor of the Taiji, we may come to understand truthfully that "Heaven has its governance norms, Earth has its governance norms, and humanity has its governance norms."
How should one construct a holistic framework from the guidelines, and within the reverence of all these guidelines, allow the virtuous students to clearly understand and follow the proper functions that should be derived from today’s writings? Otherwise, how can we establish a mutual basis for everyone to follow in the future? May we comprehend the great compassion of Heaven and the enlightened beings, and through their earnest efforts, elevate ourselves!
How can we provide you with a guide to follow! Otherwise, you will encounter many setbacks, trials, and difficulties in the future. This serves as a reference for future times, allowing you to gain clear understanding. By establishing and adhering to clear and well-defined regulations from today onward, all virtuous students can certainly reduce obstacles in the future.
Moreover, before today's class began, the inappropriate display of shouting in the dojo and the thorough exposure of unreasonable disturbances served as a clear witness for all students. It is through applying wisdom from within each person's mindset to resolve such matters that one can elevate their innate abilities and spiritual power. Otherwise, such incidents should not have occurred in the first place—this is the correct perspective. Do you understand?
Do not merely be a people-pleaser; lacking wisdom also makes it difficult to adapt, leaving one with no choice but to humble oneself. This is indeed commendable. Such a seemingly flawed approach will be applied truthfully in the future, for how else should one respond when others come to challenge? Sometimes, conceding a little brings no loss—on the contrary, it is the best way to dissolve karmic obstacles. Reflect on this yourself.
## Wuji Dahuan, Star Lord of Water Virtue
The Land of Wuji is the realm of ultimate truth,  
Welcoming all beings of the vast cosmos.
The Star Lord of Metal Virtue descends to the hall,  
As the twelve principles approach to inscribe the sacred texts.
Principle Twelve: Necessity
From the perspective of all living beings, after the establishment of existence, there must be systems of management, regulations, and codes. It is precisely the guidelines set by these management systems that serve as standards. In adhering to such principles, there should be no deviation or error. Moreover, once principles are established, they must not be arbitrarily altered, lest they become impossible to follow.
Furthermore, before establishing principles, it is essential to consider potential shortcomings and make revisions while formulating all fundamental main regulations and requirements. Regarding the principles, it can be stated that they must not deviate from the adherence to established rules—this is of utmost importance! The key lies in distinguishing the differences before and after the formulation of the regulatory framework.
If the fundamental principles are immutable, then in formulating all regulations, it is essential to think with considerable thoroughness and ensure that no system deviates from the primary importance of these principles. Moreover, the principles themselves must not be altered arbitrarily. If, during implementation, it becomes impossible to act in accordance with the established rules, then it will be difficult to gain widespread recognition and adherence.
Principles for Formulating Regulations
Any set of regulations must be capable of being conceived with considerable thoroughness, leaving no room for oversight. When establishing a system, it is essential to consider whether, once implemented, there might be any aspects that prove unsuitable or difficult for people to accept. Only after gaining collective approval and recognition can it be revised and followed accordingly.
The principle is precisely to avoid leaning too far to the left or right, or making erratic changes, as such actions would make it difficult to gain widespread acceptance. Moreover, before establishing any regulations, it is essential to allow for a substantial period of careful deliberation and ample space for reflection. Only through such a process can a comprehensive and sound system be developed.
Otherwise, in the process of formulating regulations, if they are established in a careless manner, it will be impossible to gain public recognition and affirmation, resulting in considerable destructive force. This holds true whether in a global context, within any nation, or in the realms of commerce and family ethics. It is an essential necessity for the survival and interdependence of human society.
Humans are creatures of right and wrong.
Where there are people, there are disputes; where there are people, there are conflicts, right and wrong, good and evil. How can human nature, disposition, and habits be governed by the establishment of rules and principles? That is, by adhering to the regulations, systems, codes, and norms that each person recognizes and follows. For in any nation, there exist beings with diverse habits and dispositions.
There are good people, there are bad people, and there are ordinary people. If all these rules are designed solely for the good or the ordinary, they may prove entirely ineffective. Yet when it comes to the wicked—the bad people—even a minor incident can destroy the hard-won achievements of a nation or an organization, built up with such great effort.
In interpersonal relationships, it is easy to disrupt harmony and peace. Among those who lack virtue, who are essentially bad people, it is necessary to rely on norms and rules as guidelines. Therefore, it is essential to regulate those who do not abide by the rules and to punish transgressions appropriately. Only in this way can a just and equitable system be established.
Principles are immutable.
Since a system of governance has already been established for all matters, it should not be altered or revised based on personal changes or shifts. Doing so would make it difficult for people to follow the rules consistently. Moreover, with clear actions and guidelines in place for all to follow, how can we ensure collective recognition and adherence? This is precisely why a well-developed system of management is essential!
Such regulations, statutes, and norms must be grounded in reality. For a nation or a team, a company or a family, if there is no distinction between the senior and the junior, or if there are no rules or systems in place, it becomes difficult to align with the demands of the present era and promote progress. Moreover, within these regulations, systems, statutes, and norms, how should one adhere to them?
It is essential to gain collective recognition and adherence, rather than merely imposing constraints on individuals. By integrating the necessities of life and establishing shared principles for the nation, teams, and society—grounded in human ethics, family values, and all essential needs for existence—we can manage and follow these guidelines. Through such frameworks, everyone can collectively abide by and endorse them.
The universe and all within it abide by immutable principles.
It is within the commonly agreed-upon boundaries that we follow these principles. Matters outside these boundaries may be adjusted as needed, but they cannot be included within the scope of adherence. For such cases, necessary compliance can be established through alternative rules and regulations, which fall outside the original framework. All shared ethics and morals that can be collectively upheld are encompassed within this approach.
The universe operates under its own set of laws and governing principles, just as each planet follows its own distinct regulatory framework. Heaven and earth, too, abide by their unique systems of order. Similarly, the teams within nations, the ethical and moral codes of society, family ethics, and the norms governing interpersonal relationships—each is guided by its own specific rules and regulations.
In the establishment of rules and regulations, it is imperative to avoid frequent changes or making them difficult for everyone to accept and abide by. If this is the case, would it not signify the complete collapse of order in the universe, across all planets and realms, as well as within national collectives and family ethics? Moreover, if the very "principles" that should be followed are fragmented, how can we expect people to recognize and adhere to them?
Principles establish the framework, unwavering and thorough at the core.
Let us all abide by it together,  
Living in peace, with abundant joy and auspiciousness.
Changing orders from morning to night is hard to follow;  
Without law, no one can truly agree.
Principles remain unchanged with minor adjustments; auspiciousness and fulfillment bring joy and harmony.
This verse! It is for all to reference together: the cosmos, planets, heaven and earth, nations, teams, families, ethics, and interpersonal relationships. From it, one may understand that it is truly not easy to successfully manage a newly emerging spiritual lineage. When those above lead by example, those below follow; unity and harmony prevail, joyfully dancing (in Taiwanese pronunciation) with happiness, achieving perfection and carefree bliss—offered for everyone to study in detail!
Observing the Dao lineage of Chongxin possessing such momentum, it is evident that the leadership is effective. This is a collective celebration for all leaders of Chongxin, including the numerous immortals and Buddhas! It is essential to recognize the long-term hardships and the sacrifices and contributions you have made, which lay the foundation for future achievements. Congratulations! I shall now withdraw for a moment, having taken up some of your time. Let us share a cup of fine tea!
## The Holy Mother of the Heavenly Void
The Limitless issues decrees to sprout the path's seeds,
At the Palace of Jasper Pool, the Mother's home.
Feng Qiong descends to the mortal realm at Chongxin Hall, where celestial maidens gather to welcome the virtuous carriage.
All Saints and Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the first of the Five Virtue Star Lords, the Golden Virtue Star Lord, has descended to compose "The Great Dao as One Continuum – Chapter Twenty-Four: The Twelfth Principle," which is precisely to help everyone understand that the world, or national collectives, or celestial bodies and the universe, are akin to human families.
There must be commonly upheld principles and frameworks, agreed upon and followed by all, to prevent any deviation or error. Moreover, the principles of human survival, as universally recognized by the Great Dao, must not be arbitrarily altered or revised. Any adjustments should only be made through the collective consensus of all, ensuring they align with truth and reality.
##The Great Boundless Cosmos, Star Lord of Fire Virtue
The Great Cosmos of Wuji is originally innate to heaven,
The Star Lord of Wood Virtue descends to speak.
The Works of the Great Dao's Unity: The Thirteen Truths of Principle Illuminate the Truth
The Thirteen Principles of Rational Truth
From the perspective of human existence, it is essential to have genuine principles and truths to manifest. Therefore, one must grow within the framework of established codes and canons, where principles are immutable, so as to form the foundation for teaching the Great Dao. Only by relying on genuine principles and truths can one avoid lacking the true causes and conditions for transforming the vast world.
Regarding whether the ways of the world and human hearts can find something to rely upon, it is essential to base the true principles of existence on the reality of human survival. Only in this way can greater harmony be achieved in the world of sentient beings. Moreover, we must adhere to genuine principles, providing humanity with comfort, convenience, and widespread benefits in their existence, ensuring that they truly gain from it.
In examining all religions of the present era, it is commonly claimed that they are grounded in the truth of reality, yet few recognize that within this truth lies the integration of both the "mundane and the sublime." When relying on contemporary modes of existence for guidance, it is essential to understand: existence possesses its own inherent truth of reality, which is indispensable for survival!
The function of the true principle
The True Principle: If survival is deemed a matter beyond reproach, it is because the orientation toward existence within the vast cosmos must rely on survival as its foundation. When one cannot align with a favorable path of survival, it becomes essential to possess the means of sustenance through currency, in order to secure a truly sound direction and safeguard for existence.
In the human world, there exists a necessary orientation complex regarding food, which serves to manifest the reliance on the food chain. This ensures that the supply of all food within the food chain remains sufficient and free from scarcity, thereby providing sentient beings with abundant and flawless fulfillment of their needs from the food chain's provisions.
Whether to choose the food chain depends on how it is integrated with the transactional chain, and on the genuine application of currency. Only then can practical compensation for livelihood be made in the transactional chain. As for whether currency connections are obtained, it is determined by the two factors of "blessed affinity and virtue," which differentiate all the necessary conditions.
Conditions Required for Currency
It is also because the acquisition through the currency karma is determined by the guidance of "blessings and virtues" as the basis for actual attainment. This principle exists in all nations across the vast universe, and in the current time and space, it is through "currency" that the integration of survival is elevated.
To sentient beings, the pursuit of the true principles of reality should be made more practical. It is precisely because many sentient beings hold such a mindset that one must consider whether the beings across the vast heavens can truly understand, in the application and practice of these true principles, the nuanced distinction between "spiritual cultivation and worldly sustenance."
From the perspective of spiritual practice, the truly authentic principles and truths are universally applicable everywhere! They are not merely reliant on local customs and traditions. This is precisely because sentient beings must distinguish between "genuine cultivation and practice" and "nominal learning" in their spiritual endeavors—determining which aligns with the "supreme truth" and which remains within the "conventional world."
The Thirteen Principles of the True Doctrine
When it comes to survival and spiritual practice, if everything is applied solely to the ultimate truth, I fear it would be difficult for sincere practitioners to truly cultivate and practice. This presents a rather challenging situation, as the sentient world cannot be separated from the convergence of three aspects: the food chain, the chain of affairs, and the circulation of resources for livelihood. If we disregard any one of these aspects, how can genuine cultivation and practice be realized?
I ask all sentient beings: Have you come into this world solely for spiritual practice? Does spiritual practice require eating? If religious practice did not require eating, could one sustain a long life? Thus, if eating is necessary, there must be the karmic conditions of a "currency chain," and it must also be integrated with the "food chain and task chain."
And it is said: this is the true principle of heaven and earth! Further, from the perspective of all sentient beings within the vast universe, if one cultivates without needing to eat, that requires a rather profound state, necessarily far removed from the human world. It could be said that such a one has already attained enlightenment and is no longer among human beings. If it is said that religious cultivation necessarily requires eating, this aligns with the essential needs for survival in heaven and earth.
A practitioner does not need to eat.
All genuine principles and truths are bound by such conditions that no one can escape. If one could speak of not needing to eat, merely cultivating practice without living, that would be quite commendable. But in light of this principle, is it feasible? No! For where there are people, there are affairs; having affairs is the driving force of survival in the human world, guiding the activities of human existence.
Furthermore, regarding the orientation toward survival, it is indeed essential for sentient beings in the human world to grasp the true principles. In the human world, if one aims to survive, one must rely on the conditions of currency to achieve sufficiency. However, are these conditions of currency only granted to practitioners? That is impossible! They are instead bestowed upon those who genuinely exert their labor and strength, for only then can they be obtained!
Thus, the principle that "you reap what you sow" reflects the natural truth of effort and reward, though sometimes they are not directly proportional. Some may invest little yet gain much, while others may invest much yet gain little. Still others may invest moderately and receive only ordinary returns. In contrast, humanity as a whole has achieved significant growth and elevation.
Wisdom can be applied to currency, enabling it to possess utility.
At times, in all planning and strategizing, it truly depends on the accumulation of one's personal blessings and virtues. For practitioners, what is essential is merely "currency karma," because wealth can both nurture and harm people. This arises from the interplay of individual mindset and effort, understood through the application of currency.
This is indeed quite subtle, and it relates to the foundation upon which all orientations of existence depend. In the human world, when something arises and it becomes difficult to apply wisdom to fully realize and manifest it, the true principles that could be applied often remain inaccessible. This is because all orientations of existence cannot be separated from human artifice!
Furthermore, when viewing everything through the lens of human action, human effort sometimes serves as the very foundation for reaping rewards. By accumulating wisdom through such foundations, one can achieve the complete integration of all "chains of affairs and food chains" through personal deeds and actions. This must be accomplished by ensuring the sufficiency of resources for sustaining life. Can the meaning of today's writings be understood?
Currency weaves through the web of cause and effect,  
The orientation of survival bestows boundless grace.
Fortune and virtue, enhanced by hidden merits,  
May wealth and prosperity flow unceasingly.
Happiness must be earned through effort;  
Labor brings boundless joy in return.
All are interconnected through profound causes and conditions,  
Everything can manifest as ultimate truth.
This verse! Let us study it together with all sentient beings; it is certain to evoke many resonances and profound understandings. Observing the noble spirit and unity of Chongxin, it gathers a truly great power in the human world, formed through human effort. It is also essential to have "the right methods, favorable timing, and the accumulation of blessings" to fully embody these qualities. If this is not promoted, how strange that would be!
##Wuji Yaochi Lingbao Xiantong
Fortune, oh fortune, beloved by all; virtue, oh virtue, come one and all.
Bright, oh bright, the one who reigns as master;  
King, oh king, arranged by Heaven's order.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Tao Academy! Today, the Five Virtue Star Lords—specifically the Wood Virtue Star Lord—descended to compose "The Unity of the Great Tao, Chapter 25: The Thirteenth Principle of Truth." Within today's composition, many profound meanings are encompassed. As your teacher, I have taken the stage today to share a bit of blessings. Can you feel that Chongxin is no longer as it was in the past?
In today's event! It is truly commendable and delightful to see everyone united as one in their understanding, which fully demonstrates the power of such solidarity. To say that sincerity and devotion will not be upheld is impossible! May all students be blessed with increased fortune and virtue, along with additional wealth. As for today's matters, we, the teachers, have our own arrangements. Everyone has acted correctly, and that is excellent!
##Boundless Great Cosmos, Star Lord of Earthly Virtue
The Primordial Wuji initiates the teachings,  
All beings in the great cosmos welcome the sprout.
The Water Virtue Star Lord descends to bestow a reverent heart,  
Employing the fourteen truths to steer the chariot.
The Foundation of the Fourteen Functions
All survival orientations converge to provide a role of existential reliance for sentient beings in the present moment. It is essential to understand that such actions occur only in the human world, precisely because all survival orientations necessitate both a dependence on existence and a directional function—and this function is precisely the necessity of humanity!
It is through the reliance on and management of all rules, regulations, codes, and norms that one adheres to the true principles. In this way, the necessary actions for survival can be applied appropriately to human existence, allowing oneself to grow and evolve through the essential functions of life, nurturing existence to foster progress.
Regarding the principles necessary for existence, one must ensure a life of comfort and freedom from future worries, which means that one's orientation toward survival can be truly and fully realized in the human world. It is through this function that one can live comfortably and, within the realm of human society, have no shortage of conditions for nurturing life.
How does the principle of truth manifest in its function?
Because the sustenance of life necessarily consists of the combination of the "food chain and the chain of affairs," and must also be supplemented by the "karma of currency" to be complete, one can thereby avoid any deficiency or poverty in the human world. Through the food chain and the chain of affairs, one is able to attain the completeness brought by the karma of currency.
This kind of attachment to the function of existence ensures that one does not bypass the threshold of human survival. From the perspective of all beings in the sentient world that can be called the spiritual leaders of all things—human beings—no matter in which world or nation, it is essential to integrate in this manner and not transcend the threshold of human survival.
Furthermore, when considering sentient beings, it is indeed the proper course of action to ensure that our deeds have a tangible effect on survival, without neglecting the essential needs of human existence. It is crucial to understand that all such effects are acquired and obtained from the human world. If one cannot acquire or obtain them, it signifies a state of deficiency and scarcity.
What are the fundamental functions?
Sentient beings among humanity often transcend the mere struggle for survival, likening "spiritual cultivation" to something lofty and sublime. Yet they fail to realize that in this present age, all genuine cultivation requires the support of others—and such support must be earned through one’s own diligent efforts. Otherwise, one merely plays with oneself, indulging in solitary admiration of one’s own fragrance.
How then can genuine education and culture be passed down? It is essential to thoroughly understand that in all actions, this is how it ought to be! Moreover, concerning every point of continuity in the vast universe, and as this continuity resides within the human world, if it cannot be integrated with a true orientation for survival, then it is indeed deficient!
When the necessity of sustaining existence is excessively emphasized, it often leads to an overemphasis on the superiority of cultivation while overshadowing the vital importance of survival itself. In this sense, the human world tends to drift away from the fundamental causes and conditions that nourish life, and within the essential conditions for survival, it must find a turning point for self-elevation.
In all endeavors, the proper application of resources to achieve integration relies primarily on the human realm as the medium for succession. It is through humanity that humanity is perfected, not by bypassing the human world to attain elevation. Under such conditions, there can be no growth or transcendence; on the contrary, it merely sustains existence.
The purpose of cultivation is elevation.
Sentient beings in their practice should first bring together all the "food chains and chains of affairs" that sustain life, only then can one speak of true cultivation! Moreover, both in practice and in survival, it is essential to have the combination of "food chains and chains of affairs," which then genuinely accumulate and elevate upward—a concept rarely grasped by humanity.
Otherwise, if one could sustain oneself solely through cultivation without the need for food, that would mean having transcended the fundamental condition of human existence—and thus no longer being human! In all endeavors, it is essential to integrate with the necessities of human survival. The primary cause and condition for this integration must be facilitated by humans themselves. Otherwise, what would happen if it were left to immortals, buddhas, or spirits from other realms to achieve this fusion?
May I ask, can sentient beings themselves clearly understand and analyze whether they are within the realm of divine powers or ghostly powers? No, they cannot! Sentient beings allow themselves to enter the realms of divine and ghostly powers, thus detaching from the life of the human world. This means living as a non-human while in human form. I ask you all: do practitioners still need to "eat"?
What is the role of being limited?
If one could survive through cultivation without the need to eat, it would be exceedingly difficult! After attaining supernatural powers or ghostly abilities, one would inevitably encounter further obstacles, is that not so? That is even more incorrect! Therefore, all human beings are fond of seeking, each striving for supernatural powers and realms based on their individual karma to facilitate and manifest them. In doing so, it becomes all too easy to fall into such states.
One will then be entangled and find it difficult to break free. If viewed through the lens of ghostly powers, it is precisely that all sentient beings are terrified to death, yet more than half of them are influenced by these ghostly powers. Moreover, they are even haunted by the delusions of karmic creditors. Thus, how do ghostly powers compare to divine powers?
It is indeed difficult to elevate! Let me ask you all: if I say that what you are currently sensing and connecting with is precisely the realm of ghostly powers, would you believe it? Would you be afraid? Would disputes arise? This is exactly the situation! Sentient beings find it very difficult to discern clearly whether they have entered into the workings of spiritual powers or the workings of ghostly powers.
One can observe carefully, or have an onlooker see it clearly, that it is about transforming all actions into resources for improvement. Otherwise, how can one understand the functions of "divine power realms" and "ghostly power realms"? It is precisely because they follow and entangle with one's own karmic obstacles—how could anyone not feel afraid in their heart? That would be strange indeed!
Buddhism does not speak of supernatural powers.
Thus, one can thoroughly understand the true state of one's own virtue and cultivation! If one merely enters a religion and claims to be able to "proclaim the will of heaven" to save sentient beings, I ask everyone: where, then, do all the resources and provisions come from? Therefore, Buddhism does not speak of supernatural powers; it is Daoism and other sects that speak of the realm of such powers. How, then, should one approach all processes of spiritual connection?
In Taiwan and around the world, we are currently in a period of clearing karmic obstacles. The karmic creditors of sentient beings can take on the role of their own patron deities, engaging in mutual integration to aid the world and facilitate transformation. Even if these karmic creditors interfere or establish spiritual connections, they only possess spiritual abilities at the level of "ghostly powers."
It is thus difficult to attain the state manifested by "supernatural powers," and regarding all the spiritual powers and supernatural abilities within the great cosmos—the realms of Buddhist powers, Daoist powers, Wuji powers, and Void powers—may I ask everyone: where do supernatural abilities truly lie? From this, one can clearly understand: whether one merely possesses the spiritual capacity to receive them!
Supernatural powers are no match for the pull of karma.
It is indeed difficult to fully comprehend the true meaning of the universe's evolution and to make everyone understand all realms of spiritual power. Even if one achieves this, it merely results in being called a "celestial or deity on earth," making it hard to transcend the true principles of "the operation of heaven and earth." Truly enabling oneself to surpass the functions of discernment and achieve growth and elevation for the future remains a challenge.
If one falls into such a state, is it not precisely the obstacle that prevents self-elevation or leads to eternal downfall? Truly difficult indeed! Therefore, in the present era, both the realm of spiritual powers and the realm of ghostly powers are spreading fiercely across heaven and earth. Moreover, the realm of ghostly powers, with its karmic creditors, excels even further in exacting retribution in full!
Let all karmic creditors achieve the fulfillment of their individual merits through acts of benefiting the world and transformation, dedicating these merits in return, and completely resolving and repaying karmic obstacles. Everyone may deeply contemplate: in what realm of spiritual power and divine ability does one exist? And the retribution from all past karma is inevitably traceable!
And do not remain forever in the realm of ghostly spiritual power, for it is then exceedingly difficult to connect with heaven and earth, with the infinite, with emptiness, and with the great cosmos, thereby attaining a transcendent state that allows for carefree elevation. This is something that human beings can grasp, and it is also a shared encouragement for all: it is determined by the present moment, distinguishing the future.
The realm of supernatural powers is fully manifested,  
The realm of ghostly powers is revealed as it truly is.
The spirits of grievances and creditors become the presiding deities,  
mutually aiding the world while also accumulating virtue.
All past grievances and hatreds are now resolved,  
Such circumstances can lead to a perfect fulfillment.
The heavens in their mercy bestow virtue and grace,  
Dispelling accumulated causes, together we cherish.
This verse is shared with all sentient beings as mutual encouragement. If one can understand why, in Taiwan, the mainland, and around the world, the current fervent spread across the globe has led to the manifestation of many "supernatural psychic powers," it becomes a traceable path. It is essential to clearly comprehend what one is doing at this very moment.
Hahaha! Hahaha! Today, descending upon Chongxin Temple to witness this majestic presence, it can indeed be said that the Heavens manifest the truth, revealing the correctness and perfection of the genuine teachings. Without the truth and teachings of Chongxin, how many in such circumstances and situations could comprehend this state and condition? It is hoped that all may understand, delve into careful study and contemplation, and surely attain excellent gains and benefits!
##Void Ascendant
As predestined affinity elevates the heart to unfold,  
The great truth of the Dao shines forth in one continuous light.
The Holy Mother of Heaven ascends the stage,  
Gathering with sages to elucidate virtuous intentions.
Good evening to all the sages, Buddhas, virtuous beings, and the spiritual cultivation members of the Wuji Great Dao Academy! Today, the Water Virtue Star Lord has descended to compose "The Great Dao as One, Chapter Twenty-Six: The Fourteen Functions," elucidating all truths. How will it address the functions of "supernatural powers" and "ghostly powers," as well as the actions taken by karmic creditors seeking retribution?
Allow yourself to clearly understand whether you have entered the realm of spiritual powers or the realm of ghostly powers? And what about the "realm of demonic powers"—can everyone discern it? Without the Chongxin Sect meticulously analyzing and composing each word and sentence, can everyone's wisdom be elevated? Can one transcend the karmic conditions of other sects? Surely not!
Chongxin: It is precisely because the true principles of heaven and earth are disseminated downward, and moreover, there are continuous resources provided for everyone to benefit from, that we should feel fortunate to be part of the present era. It can be said: this is the foremost institution of learning under heaven, not merely a place for ordinary spiritual practice and nurturing life. It truly works to dissolve the obstacles in everyone’s future cultivation.
The future direction of the Dao is clearly and explicitly outlined within the Dadao series. This is firsthand information, scarcely found in other lineages! So, should we not all rejoice? Moreover, with the benevolent teachings and cultural guidance bestowed by the immortals and buddhas of Wuji and the Void, one might wonder: do these celestial beings have nothing better to do? For what purpose, then, can we come to understand?
Sentient beings with attachments are precisely "a dense growth of myriad thoughts," where the previous thought does not depart before the next one arises, making it difficult to ascend. Have they already surpassed other practitioners? Only by possessing firsthand experience can one establish the foundation of causes and conditions for "illuminating the mind, perceiving one's nature, attaining enlightenment, and realizing fruition." As for the causes and conditions of other lineages, such an opportunity does not exist.
In future activities such as book writing, charitable works, or dharma assemblies, should there be any disruptors, one may first employ humane methods by kindly requesting their departure. If this proves ineffective, the authorities may be notified. Should this also fail, forceful measures may be taken to compel their removal. For repeat offenders who have already been shown leniency three times, no further forgiveness or tolerance is required, and a more assertive stance may be adopted to "forcibly drive them away."
Truly put it into practice, and do not allow any disrespect to the heavenly immortals and Buddhas. From this day forward, carry it out earnestly and without leniency, do you understand? Because all matters should first be addressed through human means of communication; if that fails, then consult with the immortals and Buddhas. If the writing of the scriptures is disrupted, it would undermine the dignity of heavenly authority, and such offenses are unforgivable! Do you understand?
Clearly and thoroughly explain today's supernatural powers, ghostly powers, and demonic powers, so as to avoid having some students within our sect follow the same path—relying solely on their own spiritual abilities, which would hinder the propagation of our sect. That would be utterly unacceptable! Precisely because the heavens have bestowed many celestial and earthly resources, Chongxin must become a "great clear spring" and a "great lighthouse" for humanity.
##Homage to the Ancient Buddha Dipamkara
The Primordial Wuji Expounds the True Principle,
Upon which all beings in the vast world rely.
The Fire Virtue Star Lord descends to bestow reverence upon the heart,  
Truly, the fifteenth day marks the period of the Dao's virtue.
The Fifteen Principles of Truth
All actions in the human world can be distinguished between one's orientation toward survival and the state of spiritual cultivation. It can be observed that the integration of survival and cultivation—where the two merge into one—is precisely the fundamental cause for which all religions in the world today advocate as the highest state.
In any circumstance of life, the cultivation of spirituality should be the primary guide and ultimate refuge. However, for the vast majority of ordinary beings in the world who do not practice cultivation, survival is often regarded as more important than spiritual cultivation. Moreover, it is a highly practical endeavor, as it provides tangible benefits for the sustenance and well-being of the family.
The true essence of humanity lies in ensuring that, within all conditions of existence, the actions that nurture family life can be universally comfortable and convenient. The conditions required for such universality should not be limited to a select few. It is precisely so that all sentient beings with compassion may genuinely attain them.
The Framework of True Existence
The fundamental requirements for genuine existence entail that sentient beings can, through their own efforts, acquire the conditions for sustenance and fulfillment. This not only enhances the comfort and widespread accessibility of family life but also allows sentient beings to fully pass down the benefits of livelihood to themselves and future generations, ensuring enduring prosperity.
This authentic way of living never strays from the fundamental requirements of nurturing life. Moreover, it can create boundless well-being in terms of life sustenance, benefiting oneself first, then extending those benefits to all beings and passing them down to future generations. Such a genuine existence never deviates from the basic demands of life cultivation, allowing both oneself and all beings to reap endless benefits.
Within the framework of rules, systems, codes, and norms, one becomes the master of oneself without straying from the fundamental requirements of existence. At the same time, this process of living can create moral blessings for future generations, bestowing endless well-being upon the human world. It is precisely these virtues and blessings from our elders that establish the necessity of survival.
The great compassion and virtuous grace of Heaven, through research, invention, and creation, provide sentient beings with the means to sustain life. In the basic functions and actions of daily living, it bestows upon future generations endless blessings and benevolence. Moreover, in the context of all contemporary survival orientations, it offers sentient beings the opportunity to benefit both themselves and others, ensuring comfort, convenience, and universality.
True virtue and grace benefit all living beings.
It is precisely due to this kind of virtuous grace that future generations will have no fear of scarcity. Under such conditions, great changes will be brought about in the human world. Amidst adverse environments and cultivation practices, how to harmonize the "actions for nurturing life" with the "actions for spiritual cultivation" is a fundamental understanding that humanity ought to possess.
Any condition, in fact, can establish a tangible connection between spiritual practice and livelihood. Yet, under the influence of religious advocacy, spiritual practice is often portrayed as something profoundly mysterious and elevated. Little do people realize that when the veil of mystery is lifted from spiritual practice in the human world, one can truly understand what the realm of spiritual practice is all about—how exactly is it?
Although the distinctions between ranks and levels are clearly delineated, they generally do not deviate from the principle of manifesting integrity in the world and in human character. It must be understood that human existence and cultivation are often obstructed by the mysterious veil of religion, making it impossible to perceive the fundamental spirit and essential principles of cultivation. How, then, can one achieve elevation?
Thus, it can be understood that within the mind and spirit lies the fundamental requirements of material life, which are essential for existence, and how these penetrate to the core causes and conditions of basic living. All human beings must "eat," and there is not a single being who can sustain themselves without relying on the food chain.
Survival necessitates satiation within the food chain.
If one relies on jest and neglects the necessities of life, no matter how lofty one’s cultivation may be, they are merely an "earthbound immortal"—what people mockingly call a "dirty immortal (an unwashed immortal—a heap of filth and grime)." In this way, religion offers the concept of a "living immortal (in Taiwanese pronunciation)," which represents an exceptionally elevated state. I wonder if anyone has experienced such a realm? Without bathing, one already possesses immortality (in the form of grime)!
Survival is inherently a genuine process. When considering all aspects of existence within the human world, including what can be achieved through spiritual cultivation, as well as the relationship between cultivation and livelihood, we observe that in the current era, some religions regard cultivation as superior to livelihood. Yet they fail to realize that in the human realm, it is precisely within the realm of human activity that both find their place.
Although humans can become immortals, Buddhas, enlightened beings, deities, or sages, before attaining such states, none can escape the food chain that sustains existence. If any religion claims that one can become an immortal through cultivation alone, without the need to eat, let us observe whether it is truly possible to achieve immortality without eating. That would indeed be most remarkable!
Life is but a fleeting span of years.
In the human world, one cannot simply forgo eating and survival, believing that cultivation alone can lead to immortality. Let us consider whether such reasoning holds true. It is difficult indeed! Because the real world is nourished by the Great Dao, it is a genuine and unfalse human world where survival requires eating, and only then can one achieve warmth and sustenance.
Although human lifespan and existence are relatively brief when compared to the heavens, the earth, the infinite, the void, and the vast cosmos, and thus may be described as fleeting, they surpass those of other sentient beings. In this way, the human world possesses a genuine, tangible physical body, offering humanity a profound opportunity for transformation.
If one were to claim that humans could achieve a state of cultivation without the need for food or the food chain, it would be far too lofty, too practical, and truly miraculous! Should such an opportunity arise, we will inform everyone at the appropriate time to observe whether such a state and method of cultivation can indeed be realized. The human world is real and not illusory!
Religious practice also requires being well-fed.
It cannot be compared to the deities of the third space, precisely because deities do not need to eat, whereas all human beings must eat to survive. If one did not need to eat, it would be too rare and extraordinary! In truth, one can take the true principle as one's own master, without neglecting either the sustenance of human life or the practice of cultivation.
In the practice of cultivation, if it can be said to be more important than nurturing life, then the necessary wisdom must also be exceptionally profound. One must be able to understand that in the human world, there exists a body that is genuine and not illusory. If this body no longer exists, how can there be a tangible process of accumulating and shaping the causes for future lives through cultivation? Indeed, it is not necessarily so!
How can one achieve realization in this very life, rather than placing hopes on future rebirths? For many, there seems to be no opportunity at all! Without a thorough understanding and genuine recognition of this principle, one remains merely a being destined for another cycle of rebirth. To truly comprehend the human world, one must engage in authentic living to bring about transformation.
Human cultivation relies on nourishing life,  
And nourishing life requires the circulation of goods.
Currency nourishes life and enhances cultivation, transforming the truth of past existence.
The real world is not false; the cosmic void knows no bounds.
Heaven, earth, humankind, and all things—  
all are but bodies in this present world.
This verse! Let us study it together with all sentient beings; it grants thorough understanding of cultivation through various virtuous conditions, and for nurturing life, it rightly states: The great matter of eating is even more important than the "great matter of life and death." Otherwise, religious practitioners all advocate that "life and death are of utmost importance," yet fail to realize that in the present moment, "eating is the emperor's greatest affair." This is to integrate cultivation and the nurturing of life, allowing them to complement and support each other.
To advance towards elevating the foundation of one's own karma is the true way to achieve transcendence. Do you understand? If one fails to comprehend this truth, it is easy to become "emaciated"—though possessing an immortal-like aura is not bad either! Reflect on this yourself! Furthermore, observing Chongxin’s dignified presence, I have also troubled you for some time. Thank you for standing by and accompanying the writing. Farewell!
##Void Principle Virtue Avalokitesvara Bodhisattva
Accompanying the Imperial Mother in the Palace of the Limitless,  
At the Jasper Pool, a sacred land, virtue and intent are entrusted.
The Lingbao Immortal ascends the platform in person,  
While celestial youths gather to witness the gathering of sages.
Good evening to all saints, Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy! Today, the Five Virtue Star Lords—specifically the Fire Virtue Star Lord—has descended to impart the twenty-seventh chapter of *The Great Dao as One Continuum*, titled "The Fifteen Truths." This enables us to understand that the human world is precisely the realm of true, tangible existence. All sentient beings reside in this world, striving to achieve future improvements in their environment.
If one cannot improve oneself in the human world, then the next life will merely be a continuation of the cycle of karmic seeds, making it fundamentally impossible to return to the supreme realm of the Wuji, the blissful immortal homeland, or the world of emptiness. I wonder if one can truly attain a profound understanding and thorough insight into this reality? Cultivation is of utmost importance, yet nurturing life is even more crucial!
In particular, for humans, "eating" is even more important than the "matter of life and death." If one fails to understand that eating is of greater significance than life and death, it becomes impossible to comprehend why, after a person passes away, they must eat their fill before departing—so as not to become a hungry ghost on the road to the underworld (as pronounced in Taiwanese). It is essential to realize: "Eating" is a matter greater than "life and death"!
From the moment a baby is born, it cries for milk; does everyone agree that eating is the most important matter? It is even more crucial than the matter of life and death, for life and death are but an instant. As for the saying that "eating is the lifelong endeavor of every person," if we were not well-fed, could we all be here in the temple today, lining up for class? Surely not!
After a while, the large intestine accused the small intestine, asking how one could feel comfortable and at ease without eating. Isn't that so? Everyone must eat their fill to avoid causing great distress. Yet, for us immortals and buddhas, it is not necessary—they can be satiated merely by breathing air. Do you envy this? Can you become like the immortal and buddha teachers? It requires considerable dedication to elevate and transcend oneself!
The third cohort of the Wuji Great Dao Academy, who have returned to the Wuji Heavenly Realm for cultivation, will have their roster announced in the near future. Following this, the fourth, fifth, and sixth cohorts will also be successively announced. It is essential to be mentally prepared! Additionally, the "Wuji Great Dao Immortal Children's Education Academy" will select twelve educators to serve as teaching assistants and mentors.
Disciples of this lineage, including later generations such as Shuijin and Fengling, are all eligible to return to Wuji for deep cultivation. This is a rare opportunity that comes once in a thousand years. Will they attain fruition in the future? Of course! However, just as with holidays at the Great Dao Academy, if they wish to return to bid farewell to their families, they must wait for the two-day holiday during the time of the Lower Primordial Water Official. Only those with outstanding achievements may take leave!
We, the four Wuji Immortal Boys and Immortal Maidens, will also go to the Immortal Boys’ Education Institute to assist Marshal Zhongtan in the educational and cultural curriculum. As we descend from the Wuji, we differ from ordinary immortal boys. This is the extraordinary affinity of the Immortal Boys’ Education Institute, which has led to the addition of a section: teachers from the celestial realm of the Void, including immortals and Buddhas, coming to instruct the courses!
Immortal Maiden of the Rainbow in the Void  
Immortal Maiden of the Colored Crane in the Void
Immortal Maiden of Embroidered Blossoms in the Void  
Immortal Maiden of Divine Insight in the Void
Celestial Maiden of the Ethereal Void's Divine Will  
Celestial Maiden of the Ethereal Void's Mystical Aperture
All the immortal Buddhas and teachers also jointly assist the Immortal Children’s Education Institute. This is indeed as it should be. I wonder how your meditation experience was just now? Would you like to come and discuss it together? Much time has already passed, and I have merely taken the stage to ramble on at length, delaying everyone’s time. My apologies!
##Founder of Christianity, Jehovah
The Great Cosmos of Wuji is originally innate,
The Star Lord of Earthly Virtue descends to speak.
The Great Way is unified in the Celestial Scriptures; sixteen chapters of the Truth of Dao and De.
The Foundation of the Sixteen Virtues
The process manifested by the true reality world, when observed by all sentient beings who rely on it for survival, provides a moral foundation. This bestows the great virtue of elevation, and for all humanity and myriad beings in the vast world, it serves as mutual support in the implementation of moral norms, thereby genuinely fostering enhancement.
In relation to oneself and all sentient beings, one can transcend virtuous influence. Moreover, for all living species across the vast universe, it is precisely through the moral subjectivity of the human world as the foundation that one can nourish all sentient beings and living creatures, while also mutually assisting the human world. It is through this that a peaceful and comfortable existence can be achieved!
Human beings exist in the world of reality to extend virtue and grace downward. This entails an absolutely essential mission in the realm of human ethics and morality. Furthermore, the human world is divided into good people, bad people, and ordinary people. This framework serves to restrain and punish those who do not abide by rules, systems, principles, and norms.
Human beings conduct themselves in the world through morality.
The human world must elevate all orientations toward existence through a genuine and complete realization of moral principles, for without a moral compass, human society would descend into a state of strife, contention, and mutual deception. It is precisely through moral norms that such tendencies are regulated, and it is essential to establish codes of conduct to restrain those who do not abide by the law.
Moreover, this serves to restrain and hinder those who do not abide by the rules, prioritizing the survival of all beings in the vast world. Indeed, it relies on the adherence to morality to uphold this nature. Otherwise, if the human world were merely a realm of the strong preying on the weak, and other species were subjected to harm, it would imply that the human world is meant only for humans.
Thus, it becomes impossible for other sentient beings to exist, and is limited only to humanity. In elevating the fundamental causes and conditions within the vast cosmos, the Great Dao should demonstrate: the standards of virtue and morality are precisely grounded in the heavens and the earth, and are established through the human world to coexist mutually with the heavens, the earth, humanity, and all things on this planet. This is the manifestation of the benevolent grace of heaven and earth.
Morality is the benchmark of humanity.
Morality: It is established based on the standards set by heaven and earth, integrated with the survival of the human world. It must align with all living beings across the vast cosmos, forming a moral standard through this process. Moreover, it comprises the necessary conditions and rules that should be inherent in moral standards, enabling everyone to abide by them collectively.
It is widely acknowledged that the human world is governed by both tangible management practices and intangible moral codes, which serve as guiding principles. These principles have been passed down through generations as the foundation for human existence, enabling collective recognition and adherence. They also facilitate the integration of diverse approaches to life, earning universal acceptance and admiration.
Moreover, it is intended for all to collectively abide by, as this is precisely how it is in the human world! It can also extend to all other sentient beings, serving as a foundation and guiding principle. Through such a framework, the norms of human ethics and morality are upheld, all under the great virtue and grace of the Supreme Heaven, the great virtue and grace of Heaven and Earth, the great virtue and grace of all sentient beings, and the great virtue and grace of all things.
Heaven and Earth bestow their favor by acting in accordance with the Way.
In truth, it is precisely because humanity's great virtue brings blessings to all living beings that Heaven uses this as the criterion to determine the well-being that the human world deserves. It bestows national prosperity and public peace, favorable weather for crops, and the ability to foresee or postpone all calamities, or even dissolve them through the power of virtue. Such conditions are, in essence, the implementation of a regulatory order.
The great virtue of Heaven and Earth aligns with the great virtue of all humanity. In Daoism, this is passed down through the five-thousand-word "Dao De Jing" by the Supreme Patriarch, the Celestial Worthy of Dao and Virtue, providing later generations with a foundation for devotion and enduring faith. The "Dao De Jing" has thus been integrated into the educational and cultural curriculum of the descendants of Yan and Huang in the Central Plains for over several thousand years.
Furthermore, Confucianism takes the ethics of Confucius as its foundation, while Buddhism adheres to the compassionate virtues of Shakyamuni as its guiding principle. It is precisely through the integration of the "unity of the three teachings and the common origin of the five religions" that all faiths in the world can: mutually compare, mutually fulfill, and mutually support one another. This also represents the harmonization of human religious beliefs.
The Function of the Sixteen Virtues
Rather than mutual accusations, mutual bullying, and mutual exclusion, the most undesirable conduct among all religious believers in the human world is precisely this. Moreover, since heaven and earth are inherently one, all religions are like a single flower with five petals, supported by green leaves. In essence, this reflects the transformation from one flower into five petals, aligning with the great virtues and blessings derived from the five elements of heaven and earth.
The evolution of the five directions spreads virtue and grace universally through the five teachings, extending further into the myriad schools of the future. For us—the Star Lords of Metal, Wood, Water, Fire, and Earth—to jointly accomplish the thirteenth volume of the Great Dao series, *The Unity of the Great Dao*, is by no means accidental, nor is it ordinary merit. It is precisely the great virtue and grace within heaven and earth that elevates the potential of all sentient beings.
All saints, deities, immortals, Buddhas, bodhisattvas, and exalted beings within the cosmos are willing to work together to facilitate this endeavor. Moreover, transcending the boundaries of individual religions, the founders of the five major teachings gladly offer their support to fulfill the provisions manifested in the Dadao series. This will enable humanity across the vast universe to achieve the ultimate return to the transcendent primordial origin.
Achievement of karma lies in venerating the heart,  
Through the five stars of metal, wood, water, fire, and earth.
The descent of this work, the Book of One Unity, is by no means a matter of chance.
Heaven and Earth hold affection, all beings cherish love;  
Virtue pervades the universe, Heaven arranges all.
Moral principles serve as the guiding force,  
While the great path is borne by the norms of human relations.
This verse is to be studied together with all sentient beings. Not only can it harmonize the fundamental essentials of human existence through the functions of the Five Elements and Five Directions, but it also elevates each chapter of the human world. It truthfully allows sentient beings to serve as the foundation of karmic connections in the human world and is also the primary vehicle for elevating karmic bonds.
It is precisely within the vast cosmos that true return and the dissemination of resources can occur, providing the fundamental conditions for the existence of humanity and all living beings, allowing them to grow in accordance with reality. We are grateful for everyone’s hard work in standing by the celestial scriptures! Today, we have also taken up some of your time, hoping that in the future, all beings may verify and discuss these teachings. Farewell for now!
##Void-Saving Living Buddha
Void and substance are the principles of life,  
Emptiness and interval are the covenants of time.
The assembly of sages ascends the platform together,  
While in the mortal world, the era of confusion and blindness passes in the blink of an eye.
All Saints and Sages, as well as the spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the teachings and analysis are derived from the descent of the Five Virtue Star Lords, specifically the Earth Virtue Star Lord, who authored "The Great Dao as One: Chapter Twenty-Eight, The Sixteen Virtues of Dao." It is emphasized that the descent of the Five Virtue Star Lords to compose this work is by no means accidental; it is a divine arrangement by Heaven, orchestrated across time and space to accomplish the series of writings on the Great Dao.
This lineage relies entirely on the Great Dao series as its foundation, enabling sentient beings of the future to have a benchmark for reliance, so they will not be left adrift in survival and practice. This is precisely a rare celestial scripture series in the current era. It remains to be seen how this matter will manifest, yet it can serve as a fundamental basis for transcending into the future in the present moment.
Without this foundation, how would you come to understand the great virtue and grace of Heaven, and how should you act or conduct yourselves? These matters will be explained one by one in the future. This Saturday, everyone may also communicate with the celestial beings on duty. Today’s time has already passed considerably, so next time, please come early. My apologies! Goodbye! Sayonara!
##Islam Prophet Muhammad
Namo, all beings praise the Tathagata;  
The lamp of the mind, once lit, reveals the nature of reality.
The ancient Buddha's virtuous grace descends upon the reverent heart,  
Seventeen ethical principles carry the essence of morality.
The Role of Ethical Norms
Sentient beings must have a primary system of ethical principles and moral norms in the realm of human relations and morality. These principles and norms are essential actions for human survival, all operating within the framework of ethical regulations. Without ethics, it becomes difficult to uphold moral norms, inevitably leading to a state where fathers do not act as fathers, sons do not act as sons, superiors do not fulfill their roles, and subordinates do not respect their duties. In this way, the foundation of ethical principles and moral norms is lost.
Precisely because there are ethical principles and moral codes to rely upon, it is essential to have orthodox education and culture. Moreover, ethics serve as the foundational cause for elevation within the human world, providing support through moral standards. These ethical principles and codes also function as comprehensive regulations and norms for collective adherence, aligning perfectly with the fundamental causes underlying all governance processes in the human realm.
If ethical principles and moral norms are lacking, it becomes difficult to uphold the fundamental direction of the great Way and human conscience. Ethics serve as essential conditions for human existence, providing numerous key guidelines to follow. Without adhering to ethical principles and norms as the foundational rules and systems for managing human society, it would be challenging to establish a reliable framework for conduct in the human world.
Framed by the Ethical Code
Ethics: It entails a clear order between the young and the old, and a distinction between the noble and the humble. The superior can lead, the subordinate can follow; the father can fulfill his role, and the son can fulfill his. All are governed by ethical norms of leadership and authority, which apply equally to groups, nations, and organizations. Not only must there be the inheritance of roles—between young and old, noble and humble, superior and subordinate, father and son—but also adherence to rules and regulations.
It is also because within the leadership structure, it is necessary to follow the order of seniority and hierarchy. This provides leaders with a framework for advancement within the family, community, nation, or career, thereby establishing norms for ethical conduct that should be adhered to. Otherwise, there would be no clear guidelines to follow. Why establish such guidelines? Precisely to base them on ethics as the guiding principle!
Within the realm of heaven and earth, there exists a natural order of seniority and hierarchy, encompassing the affection between father and son. If the elder does not act as an elder, and the young do not behave as the young, then the connection between superior and subordinate cannot be maintained. Moreover, the guiding principles of seniority and ethical order would be lost, making it impossible to establish a system of governance and discipline. Consequently, there would be no common regulations for all to abide by.
Heaven has its own order, earth has its own order, organizations have their own order, nations have their own order, families have their own order, and enterprises have their own order. This means that there is a proper sequence between the young and the old, and a clear distinction between the noble and the humble. If this principle cannot be followed, how can all beings be expected to abide by it? I ask you: What kind of order would this world become?
The Norms of Ethical Principles
The Three Bonds and Five Constants: They are precisely the unchanging norms that serve as the foundation for conduct, for "bonds" represent public leadership and governance, while "constants" signify what is right and proper. The methods of public leadership can be applied to any group, nation, family, or enterprise, all of which may follow the principles of the Three Bonds and Five Constants. These principles align with the fairness and systematic nature of all governance systems under heaven and earth, and can be collectively upheld by humanity.
Furthermore, regarding social norms and moral codes, there should be established principles and regulations for the world's moral fabric. These can be adapted according to local customs and conditions while remaining consistent with management systems. All guidelines should be followed without deviating from managerial constraints and the enforcement of precepts. It is precisely through management, restraint, and discipline that adherence is achieved.
In the human world, where there are people, there are affairs; where there are affairs, clear judgments must be made in management. This allows everyone to abide by them together and wins the hearts of the people. All follow the rules and systems to uphold order. Moreover, the framework is both leadership and public governance. Leadership is the system of management, which must be followed; otherwise, if one deviates from leadership, it becomes difficult to rely on the established order. Would that not lead to chaos? Indeed, it would!
The guiding principle is to lead, as it has always been and will always be.
The principles of ethics and social order are governed as follows: it is the reverence and admiration from subordinates towards superiors that can serve as a guiding beacon in leadership, unity, and management. When such reverence and admiration are directed upward, it forms the very system and foundation of governance by those in higher positions, enabling all levels, units, and leaders to unite in allegiance.
The establishment of ethical principles and moral norms serves as the foundation for the cultivation of virtues essential to human existence within the vast cosmos. Whether in the grand universe, the boundless void, the infinite realm, the expansive world, the great nation, the large organization, the significant enterprise, or the extended family, it is through these ethical principles and moral norms that all systems governing human society are constructed and guided.
From superior to subordinate, subordinate to superior, elder to younger, younger to elder, noble to humble, humble to noble—all embody a sense of compassion and universal love, reverence and admiration. This reverence and admiration for the virtue bestowed from above upon below aligns with the boundless grace of the void toward the infinite. It is indeed all-encompassing and even unwavering, without regret, and so it is also within the human world.
The Void and the Wuji are interconnected.
From the boundless void's unwavering devotion to the infinite, to the unconditional dedication of human elders toward the young—this aligns precisely with the selfless giving of the void to the infinite. Can the sentient beings of this vast world fully comprehend that this is the very essence of ethical order and moral constancy? In the relationship between the void and the infinite, we witness the ultimate expression of boundless virtue and grace.
It is precisely through giving without complaint or regret that one receives boundless acceptance, undertaking the mission of universal salvation and completion. How can the mission entrusted by heaven and earth be accomplished within the void of infinity, rather than merely performing "universal salvation and completion"? This is a process of growth that unfolds step by step, and for all religious faiths, it is essential to elevate and transcend.
The mission and responsibility of Chongxin in this era is to impart the teachings of the Void and the Wuji without complaint or regret, passing on this education to the human world. This can be achieved through "Universal Salvation and Completion." It involves establishing the necessary principles and systems for human society, extending them through management to achieve widespread application. This is also rooted in the fundamental systems of the Great Dao, which should be implemented accordingly.
Mutual fulfillment and mutual tolerance.
Compassion guides and unifies the survival that is due to the Great Dao, and in the void, it fulfills the Wuji without regret or resentment, achieving the conditions for "universal salvation and completion." This very condition serves as the leadership, unification, and management system, relying entirely on established regulations. Thus, through reverence of the heart, one can elevate by "returning, transcending, perfecting, and surpassing."
It is achieved precisely after the universal salvation and completion of the cycle. Otherwise, if after the universal salvation and completion of the cycle, there is no further "return, transcendence, perfection, and surpassing," can sentient beings in the human world return to and transcend the Heavenly Principle of the Ultimate? No! Because the void, in relation to the Ultimate, bestows its great virtue without resentment or regret, and this will consistently elevate them.
The Way of Unity: It is precisely the Way of Confucius, the Way of Virtue, the Way of Buddha-Nature, the Way of Jesus, and the Way of Returning Home. It can be clearly understood as the path to returning home, which is to grow in the human world. Confucius, Virtue, Buddha-Nature, Jesus, and Returning Home are indeed like a single flower with five petals—this is true without distinction among any religions!
The way of Confucius is loyalty and forgiveness; the way of virtue governs the world with equity.
The path of Buddha-nature is compassion; the way of Yebo is all equality.
The Way home knows its path,  
All five teachings may return together.
It is precisely the time when humanity ascends to surpass,  
Returning to the heavenly principle, perfected and transcendent.
This verse is shared with all sentient beings for mutual encouragement; in the future, one may carefully contemplate why the Chongxin lineage differs from ordinary spiritual centers in its primary causes and conditions. It is not merely due to the compilation of the "Dadao Series Celestial Books," but also because of numerous transcendent resources and provisions that elevate the return to and transcendence of the fundamental causes and conditions. Such conditions are exceedingly rare in the human world.
If one departs from this, it becomes difficult to enter the Pure Land of the Lotus Buddha. At best, one may only enter the Pure Land of Maitreya in the future. For believers in doctrines such as "Universal Salvation and Completion," "Return to the Ancients and Completion," and "Completion of the Five Teachings," they will still need to descend and reincarnate. Reflect carefully: which path leads to transcendence? Which leads to stagnation? The answer will surely become clear!
##Void Fortune Bright King
The Great Patriarch descends upon the Chongxin Hall, as Guanyin Bodhisattva sets sail.
Upon completion of the Sentient Work,  
Unfolds the fourth chapter of Chongxin.
Good evening to all holy Buddhas, virtuous beings, and the spiritual cultivation academicians of the Wuji Great Dao Academy! Today, the Grand Master, Namo Dipankara Ancient Buddha, has descended to compose "The Great Dao as One Continuum: Chapter 29, Ethics Seventeen," offering an analysis. Through the works authored by the Grand Master, one may transcend and accumulate the provisions of the path, thereby achieving the future promotion and dissemination of the Chongxin teachings.
It also guides sentient beings to return to the Wuji Heavenly Principle and the Void Heavenly Realm, which aligns precisely with the correctness of moral principles, ethics, and regulations. This is because regulations are established through management rules to fulfill sentient beings, enabling them to "illuminate the mind, perceive the true nature, awaken, and attain enlightenment" in the present moment. From the perspective of Chongxin, this is both profoundly truthful and highly practical!
None will stray from the fundamental threshold of human existence; on the contrary, it is through this that the upward inspiration of human nature is achieved. Rooted in the basic function of Buddha-nature, it enables all sentient beings to benefit endlessly. By uniting our hearts and efforts to expand and develop the future of Chongxin, we truly foster growth and transcendence for both ourselves and all beings.
##The Founder of Confucianism, The Great Sage and Most Venerable Teacher, Confucius
Christian teachings spread universal love, as Jehovah descends with a reverent heart.
The Great Dao consistently manifests in writings,  
Filial piety and familial bonds unfold in eighteen aspects.
The Fundamental Conduct of Filial Piety and Family Affection
From the perspective of ethical principles and moral norms, filial piety and family affection are regarded as the fundamental conduct that should exist in the human world. In terms of filial piety and family affection, regardless of race or nationality, all people pass down these values to future generations. Among them, the descendants of Yan and Huang in the Central Plains have practiced this most thoroughly, making filial piety and family affection the foundation upon which human survival and heritage should rely.
Furthermore, it promotes the virtues of "filial piety and familial affection, ethical norms and moral principles" to benefit the world with its moral influence. The tradition of filial piety and familial affection passed down among the descendants of Yan and Huang in China is not only comparable to that of Western countries but even surpasses it in many ways. This is because humanity relies on filial piety and familial affection as the fundamental process, providing all sentient beings with the essential foundation of honoring and caring for their parents.
Human existence thrives under the virtue and shelter of elders, while also passing down this legacy to future generations—an aspect where Western nations fall short. This is achieved by elevating the humanistic world and promoting its values. For over five thousand years, the Central Land (China) has ceaselessly extended this virtuous influence. This principle is embodied in "filial piety"—a compassionate regard for elders and the nurturing warmth of parental love.
Filial piety and obedience are the foundation upon which parents and elders rely.
Furthermore, the benevolent nature instilled by parental affection enables descendants to understand that "filial piety" towards elders involves "knowing their profound kindness" and "recognizing their virtuous influence," while also granting oneself the capacity for grateful reflection. As for "obedience," it means following closely and adhering promptly, precisely because "obedience" is smooth and leaves no regrets.
Furthermore, "obedience" entails understanding the role of peace and harmony, which can be passed down through generations as a tradition of respect for elders. It involves not only complying with their wishes but also empathizing with their hearts, and even comprehending their thoughts. One should realize that this is the true essence of "filial piety." In Western countries, the conveyed notion of filial piety similarly emphasizes not rebelling against parents, not being disobedient, avoiding wrongdoing, and not bringing shame upon one’s elders.
This is the way of filial piety advocated by Western nations, yet the filial piety of the descendants of Yan and Huang differs from that of the West. It lies in: following one's parents' wishes, understanding their intentions, fulfilling their knowledge, and clarifying their actions—never opposing them, never disobeying, nor committing any wrongdoing or straying from their side. As the saying goes, "While parents are alive, do not travel far," and one should be present to attend to them morning and evening.
Furthermore, after the passing of a parent, it is customary to observe a three-year mourning period. Moreover, rooted in the teachings of the "Twenty-Four Filial Exemplars" and upheld by the principle that "filial piety is the foremost of all virtues," these traditions represent aspects where Western nations fall short. They embody the essence of "inheritance through lineage and ancestral continuity," serving as the core of "honoring one's parents" and the very purpose of "filial devotion." All are conveyed through expressions of deep affection and compassion.
When family bonds are harmonious, all endeavors prosper.
Thus, within "filial piety towards parents," there exists an emotional function, which manifests as being "intimate" with one's "kin," loving what they love, and cherishing the affections they hold dear, thereby forming familial bonds. Because of the nurturing warmth of such kinship and emotional affection, whether in European and American regions or in the ancestral lands of Yan and Huang in China, kinship ethics serve as a foundation. This principle holds true across the four seas and remains consistent whether in patrilineal or matrilineal societies.
"Familial ethics and bonds" can begin within a small family, building the prosperity of social groups. Many families come together to form the nation. Thus, in the modern state, the nation becomes the foundation upon which family ethics and affection rely, without departing from the core of moral principles, and plays a crucial role in shaping the nation itself.
The establishment of the overall society is based on small family units, which also aligns with the extension of the Great Dao’s virtue and grace to all sentient beings. This holds true in Europe, America, China, and across the world, serving as a universal principle for human societies. However, in the 21st century, the human world has regrettably followed the example of Western countries in adopting a "high divorce rate," applying it as if it were a lesson to be learned—a rather disheartening trend.
Family Ethics and the Continuity of Filial Piety
In life, one should not assume that a family is established simply because two people, drawn together by mutual affection, become husband and wife. Personal habits often give rise to conflicts, and if one fails to reflect on and improve their shortcomings, stubbornly insisting on their own correctness while blaming the other for their faults, then the bond of marriage—which should have been a source of ease and comfort throughout life—may be torn apart.
They treat marriage as if it were a game, even to the point of turning against each other and becoming enemies. This phenomenon is now spreading like wildfire in today's world, leaving us, the leaders of the five major religions, shaking our heads in dismay and feeling a touch of sorrow. It truly makes one wonder whether this is due to flaws in our educational and cultural systems, or a shift in people's hearts and minds? The result is an endless surge in the high divorce rate!
Would one leave one's own children to call others father and mother? I do not know how you feel about this! Nor do I fully understand it myself. Therefore, when it comes to familial ethics, the teachings of the five major religions are the same; regardless of any religion, filial piety is passed down as a tradition, ensuring that every religious faith has a traceable foundation and allowing this heritage to endure for generations to come.
Filial piety and familial affection serve as ethical norms.
Regarding filial piety and family bonds, they are the fundamental causal efficacy that sustains the entire world and all families. Without this efficacy, it would be exceedingly difficult to achieve a harmonious worldview of religion. In the realm of education and culture, this is precisely the undesirable circumstance that the Heavenly Lord wishes not to see, and it is also what the founders of our five major religions most disapprove of.
Every religion passes down its teachings through family affection and filial piety, relying on each family to uphold and transmit these ethical values of kinship. This can help mend all that is incomplete and lacking, allowing one to deeply reflect on whether communication within the bonds of family ethics is more effective than with the outside world, and whether it can resolve all sources of discontent.
At present, humanity is short-sighted and nearsighted, unable to see far into the future. It is essential to ensure that family affection, filial piety, and ethics endure over the long term. Through the great moral influence in Europe, America, China, and the world, it is crucial to reduce the separation caused by intimate marriages in human society and avoid creating chaotic and disordered human relationships among many people.
This is a necessary limitation and obstacle to be reformed and changed. If we wait until the Lotus Pure Land is advocated again, how will humanity today manage to navigate through the adverse effects of such flawed filial piety and family ethics? It would indeed be lacking! Are we all willing to take the lead in achieving the transmission of filial piety and the construction of family ethics and morality?
In the land of China, the descendants of Yan and Huang uphold filial piety, a purity unmatched by the West.
Three years of mourning is no trivial matter,  
Rivaling the profound virtues upheld in the mortal realm.
The bonds of family ethics and morality unfold,  
As Jehovah descends with a reverent heart.
The cause of revering the heart is truly sublime,  
Tonight it lingers on the first platform.
Ha! Ha! I am truly embarrassed. Today, as I descend for the first time to Chongxin, I observe the speed at which Patriarch Li Bi composes the Celestial Book—it is too fast! I, too, shall delight in wielding my wondrous pen with accelerated speed to analyze it! Furthermore, observing the karmic affinity of Chongxin, not only does the Dao’s energy overflow abundantly, but talents also gather in great numbers. Truly, this is the authenticity of selecting pillars of talent!
Upon my return, I shall promptly issue a decree to mutually support and commend the promotion of the future "Dadao Series Celestial Texts" and Chongxin University of Humanities and Technology for their propagation. With reverence, I pay homage to the Heavenly Father. Amen! Today, I have descended to Chongxin alongside the Ancient Buddha Dipankara, disturbing you for one evening. Thank you all, and farewell!
##Void Spirit Immortal Maiden
A pot of humble wine to honor the Master;  
With mutual affection, the heart finds ease.
Joyfully we meet once more, may this day's reverence linger in our hearts.
Good evening to all Saints, Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Tao Academy! Today, the founder of Christianity, Jehovah, has personally descended to compose the thirtieth chapter of "The Consistent Great Tao: Chapter Thirty – Family Affection and Filial Piety, Part Eighteen." For our lineage, this is the first time the founder of Christianity has graced Chongxin with his presence. When a friend comes from afar, an old companion rejoices with a heart blossoming with joy.
Drinking a pot of this thousand-year-old sweet brew, one truly delights in a carefree journey through life—what joy, what exhilarating pleasure! This rare opportunity is truly precious; today, the founder of Christianity has chosen to rest for a night at Chongxin Temple. What bliss, what delight! What cheer, what exhilaration! Haha! Ah-ha! The temple master humbly requests this thousand-year-old sweet brew; it would be too stingy not to share it with all of you. Let us all savor it together and satisfy our cravings!
##Founder of Taoism, Supreme Taoist Patriarch, Celestial Worthy of the Way and Its Virtue
First, turn inward and offer devout worship to Allah, the true Lord!
The great path of Islam's tradition is cultivated,  
Yet the world cannot retain the affection of Muhammad.
Muhammad descends to the Chongxin Hall, the nineteenth chapter on reason, principle, law, and governance.
Nineteen Frameworks of Reason, Emotion, and the Rule of Law
Sentient beings should regard "moral concepts" as the fundamental cause for their elevation. Furthermore, all their actions can be distinguished in the human world as either good or evil. When guided by reason and principle, sentient beings will not transgress or exceed these bounds, thereby fostering a virtuous existence in the human realm.
Such conditions can appropriately govern the world of human society. However, if they exceed the boundaries of reason, human sentiment, and the rule of law, they will inevitably fail to gain recognition from sentient beings. When actions excessively violate the principles of "reason and sentiment," the "rule of law" must impose penalties on the transgressors, thereby establishing and enforcing public order.
At times, when "reason and sentiment" and "rule of law" cannot be simultaneously upheld, it is through "rule of law" that punishment is administered, allowing all sentient beings to be sincerely convinced. In its application to the Great Dao, it truly involves human governance and institutional regulations, enabling everyone to follow the management system and facilitating the improvement of any shortcomings.
The Role of Reason, Emotion, and Law
When it comes to regulations, systems, codes, and norms, it is essential to ensure that they are collectively adhered to and that no aspect of the norms feels impractical or difficult to follow. If certain rules prove challenging to comply with and require adjustment, such modifications must be guided by the principle of "reason within sentiment." Only by balancing both "sentiment and reason" in behavioral adjustments can we align with the constraints that "rule of law" imposes on societal ethics and human conscience.
Having a genuine "governance" framework provides management bodies with a foundation for governance. Because there are established principles and guidelines for governance, there will be no deviation or confusion, nor will management become unfeasible. Moreover, it sets fundamental requirements for unifying societal norms and human values, not only by incorporating reason and humaneness into the rules for managing the world of humanity.
Furthermore, from the perspective of reason and principle: in the true inner world of humanity, there exists a function of heartfelt admiration and submission. Moreover, because in the human world, "where there are people, there are affairs," "affairs require management," "management must not overstep boundaries," and "overstepping boundaries incurs punishment" are universal laws, these are implemented from the principles that should govern the world and human hearts.
The Framework of Legal Governance and Its Application
In principle, when reason and sentiment fail to gain the recognition of sentient beings and secure their collective adherence, it becomes necessary to employ "law" to regulate those who do not abide by it, and to "address" and punish those who act as malevolent offenders against the law. Only through such punishment can the hearts of the people be subdued. If everyone disregards the law and acts without following established rules, there can be no effective exercise of governance and order.
Moreover, it is difficult to make sentient beings genuinely accept and appreciate the function and efficacy of rule by law, because "law" is meant to "govern" those who do not abide by it—to punish wrongdoers who act unlawfully and commit evil deeds. Such punishment not only serves as a warning to all but also helps everyone understand the necessity of abiding by public laws and regulations.
In the midst of punishment, the ability to restrain oneself from committing evil or making mistakes allows everyone to collectively abide by laws and regulations, thereby mutually fulfilling and showing compassion for one another. This serves the function of maintaining order and fulfilling one's duties in the human world. Thus, the application of laws in governance is something that everyone can collectively adhere to, primarily through core principles and rules of administration.
Management Regulations Based on Reason, Emotion, and Law
This aligns with the fundamental actions of all governance effects of the Great Dao. In the human world, regardless of any country, it is necessary to lead a nation, organization, unit, commercial enterprise, and various profit-driven performances in accordance with reason, sentiment, and the rule of law. How can reason, sentiment, and the rule of law be applied to the proper principles and governance rules that the Great Dao should possess?
It is essential to gain universal acceptance, rather than imposing constraints through regulations alone. Those who violate rules or break laws to commit wrongdoing should rightly face punishment, serving as a cautionary example for all to avoid repeating such mistakes. This demonstrates respect for the framework of legal governance and ensures its true effectiveness.
It is precisely within the bounds of reason and law that necessary measures should be established for all to abide by collectively. Within the framework of reason and the rule of law, there exists a clear direction to follow. When one oversteps or exceeds the limits of reason and law, appropriate punishment must be administered—this is the correct approach.
Formulation of Management Regulations
Only then can we ensure that everyone submits to the will of the people. Otherwise, for those who do not abide by the law or who overstep the bounds of norms, if they can make corrections within their own conscience and sense of natural justice, that would be highly commendable. However, this is an invisible matter, for errors are difficult to judge through mere thought, and there are simply no conditions in place to correct or amend these errors.
Heavenly principles and innate conscience cannot be judged by outward appearances. Whether one has corrected and improved upon their mistakes must be determined by whether punishment genuinely guides and rectifies the wrongful behavior, ensuring it will not be repeated. For those who err yet remain unrepentant, it is necessary to employ the discipline of reason and law through punishment to correct and warn them.
Only then can errors be corrected and rectified, serving as a genuine warning and corrective function for the morals and minds of society. Therefore, the rule of law should only be employed as a last resort. Otherwise, education should be achieved through the process of religious cultivation, and it must never overstep the norms of human ethics and morality. Whether through reason and sentiment or the rule of law, both can bring people's hearts to submission.
It is also for everyone to collectively abide by. Such rules, laws, regulations, and systems serve as the guiding principles and necessary norms and standards for governance. They aim to ensure the well-being and comfort of all living beings, free from harmful limitations and obstacles to livelihood. Moreover, they are meant to foster a wholesome living environment suited to the present era.
Reason, law, and governance serve as punishment,  
While human education cultivates the innate brilliance of the heart.
All rules and regulations are designed to protect the common good.
Achieving familial affection and filial piety requires that people's hearts be pure and at peace.
The Great Way remains constant from the beginning;  
All sentient beings should be guided with sincerity.
This teaching is shared with all sentient beings who revere the heart and are devoted to the work of "The Great Dao as One," encouraging mutual fulfillment. For those who defy rules and disrupt the order of nations, this is precisely why, in the future, an "International Religious Arbitration Institution" will be established as a judicial body. It will provide a common framework of regulations for all to abide by, fostering mutual support and fulfillment among sentient beings.
The founders and venerable figures of all five major religions are willing to mutually support and perfect the world's moral fabric, laying the foundation for future elevation of causes and conditions. In this spirit of reverence, the lineage that the Heavens rely upon should strive with utmost dedication, jointly promoting the realization of the 21st-century Lotus Pure Land world and the Void Treasure Pure Land world to transcend and ascend. May this be so! May this be so!
Today, the descent of Chongxin's work brings great joy to my heart. In a moment, I will trouble you for a little while to discuss how we can mutually support and uplift each other in the future, as well as engage in studies that align with the equal teachings of the five major religions. This is how humanity can complement and elevate one another, while also fostering virtuous religious faith. Thank you all for your hard work, for standing by and accompanying the creation of this heavenly scripture. Farewell! Allah!
##Celestial Sovereign of the Void's Sacred Transmission
The Void, infinite and boundless, is inherently compassionate;  
All blessed beings revere and worship it with devotion.
The enlightened king ascends the dais to meet the virtuous;  
The righteous deities, in shared affection, gather together.
Good evening, everyone! Today, the teachings revealed in *The Unity of the Great Dao, Chapter 31: Nineteen Principles of Reason, Emotion, and Law*, personally delivered by the Prophet Muhammad, the founder of Islam, provide a clear and practical framework for all sentient beings to follow in the future. Through learning, growth, and transcendence in the human world, we can benefit from these teachings right now!
In the Yiguan Tian Shu, sentient beings have been meticulously analyzed, character by character, sentence by sentence, and chapter by chapter, from the primordial origin of "Unity as One" to the present-day "Nineteen Principles of Reason, Law, and Governance." In the future, *The Great Dao of Unity* will guide those sincere practitioners of the Yiguan Tian Dao who cultivate with genuine dedication, as well as all virtuous beings connected to spiritual realms and divine states.
All can jointly facilitate the proper affection, reason, and rule of law toward the Great Dao, allowing everyone to collectively recognize the compassion and virtuous grace of the Great Dao. This is also what the Limitless Imperial Mother most earnestly hopes to achieve in guiding the sacred mission. It is hoped that all deities, Buddhas, and students of Chongxin will strive together to fulfill this sacred mission of guidance. Strive diligently! Blessings and virtue are cultivated by oneself.
##Founder of Buddhism, Our Original Teacher Shakyamuni Buddha
Confucianism has been passed down for two thousand years,  
The Great Sage's virtue is boundless and supreme.
The Master descended to impart the One Truth,  
Twenty chapters on justice and the human heart.
Justice resides in the hearts of the people.
From the perspectives of morality, kinship, and ethics, within the framework of reason, sentiment, and rule of law, there must be a process that guides the conscience of society with fairness and justice. This is encapsulated in the principle that "justice resides in the hearts of the people." When viewed through the lens of all sentient beings in a compassionate world, the application of reason, sentiment, and rule of law serves to enact the principles of "justice residing in the hearts of the people."
This is as if the principles of heaven, the laws of earth, and the essence of justice truly exist in the human world, serving as the foundation upon which humanity relies to extend virtue and kindness to all sentient beings. Whether in matters of morality, familial bonds, ethics, the transmission of filial piety, or the rule of law, every human being carries within their heart a measure to weigh and judge. For all sentient beings live by their own experiences in their daily lives.
In the process of being nurtured through educational and cultural curricula, one must understand: what is appropriate or inappropriate in the ways of the world and human hearts, the transmission of moral norms, familial affection, ethics, and filial piety—all of this lies precisely within the framework of reason, emotion, and the rule of law. Justice operates through the cycles of natural order, for the way of heaven and earth is also the way of heaven, the way of earth, and must equally be the way of humanity.
Justice resides in the hearts of the people.
Justice: It is a principle that holds true across all lands, where local customs and national laws mutually support and adhere to one another, forming a judgment inherent to the environment in which we live. In accordance with the cycles of heaven, the order of earth, and the norms upheld by humanity, the standard of "justice" never deviates from all living beings within the vast universe.
All can mutually affirm and identify with each other, and moreover, "justice" does not deviate from the guiding principles of national laws, local customs, and governance frameworks. Justice should be something that everyone can recognize and appreciate. If it is difficult for people to accept and practice, then one must understand: how do sentient beings perceive the justice that is offered to them?
Not only can it serve as a foundation for the transformation of the human world, acting as a guiding process for reshaping the broader environment, but it also aligns with and reflects the customs of the land and the principles of heaven and earth. Moreover, it upholds the morals and conduct of human society, embodying the heart of heaven, the heart of earth, and the very standards by which human life thrives. This is largely how it is!
When the human heart aligns with the heavenly heart, virtue and grace abound.
Moreover, it aligns with the customs and social conditions of the greater world, emphasizing the interdependence of law and human sentiment. For when a person who has done wrong understands where their fault lies and is then governed by the rule of law, the punishment they ought to receive can be appropriately mitigated. If they can correct their errors, this resonates with the heart of heaven and earth.
Therefore, the heart of Heaven is the heart of humanity, and the heart of Earth is also the heart of humanity; the heart of the divine is likewise the heart of humanity. Heaven, Earth, the divine, and humanity all share this one heart. If the human heart is not upright, then Heaven, Earth, and the deities will issue warnings and punishments. Once one understands where the error lies, one should accept the penalties prescribed by the law.
Since the law has already been meted out, it is essential to grant an opportunity for reform thereafter. This is guided by the principles of governance among humanity, and also by the human heart: if one adheres to the law, it regulates those who abide by it. For those who follow the law, this is precisely how it should be applied—only then can it be considered a just law for humankind.
Public sentiment and the sense of justice are the blessings that descend upon the people.
Since granting sentient beings the state of "Oneness" and up to the present "justice and public conscience," what follows is the endless descent and transmission into the human world. Thus, to return from this state has become rather difficult! This emerges from the state of the Limitless Oneness into the human world, bestowed upon the three talents of heaven, earth, and humanity to bring to fulfillment.
Together, we strive for a world of humanity, transforming realms to elevate them. Otherwise, within the world of sentient beings, can there be provisions for upward elevation? Not necessarily! It must depend on whether each individual’s cultivation is perfected and matured. This is because achievement relies on the accumulation of causes and conditions from past lives, as well as the choices made in the present moment to realize them, thereby genuinely nurturing life in the future.
What is the driving force that propels one into the next realm of existence? Without the accumulation of virtuous karma and favorable conditions, one can only drift aimlessly in the human world, perpetually cycling through the same spheres of existence. This presents a harsh reality for sentient beings, who are left with no choice but to endure the relentless cycle of rebirth, lifetime after lifetime.
Is it thought that it is the cruelty of heaven, the cruelty of earth, or cruelty toward oneself? Can this be clearly and thoroughly understood? Not necessarily! For instance, at the beginning of a cause and condition, each person is fairly given an opportunity; it is only a matter of whether sentient beings themselves choose to accept or reject it. When one is propelled by virtuous causes and conditions to advance on the path of cultivation and return, what then will happen?
Justice naturally resides in the hearts of the people, forming its very framework.
It is precisely the pull from an opposing direction that causes one to exclude oneself. Even within one's own constructed framework of thought, it may be difficult to fully grasp the point that the interplay between virtuous and non-virtuous qualities is connected through the triad of "contemplation, reflection, and cultivation," which links all of an individual's thoughts and concepts.
Furthermore, it is governed by the maturation of each individual’s karma or by their personal choices. Moreover, within the principle that "justice resides in the hearts of the people," whether the due fairness can be upheld for the morals and conscience of society depends on the shifts in each person’s mindset and the choices they make. In truth, justice indeed resides in the hearts of the people, yet each person’s understanding and perspective differ.
The Divine has granted sentient beings a great path to choose, serving as a guidepost for their future direction. From the perspective of sentient beings, if each individual could smoothly make this choice, then under future conditions, there should indeed be a feasible path of return. Yet, reality often proves otherwise! How could this be?
The One Unchanging Great Way accomplishes universal salvation and final fulfillment.
Sentient beings often cling to rigid fixations and struggle to achieve flexibility, making it even more difficult for them to correct their own mistaken choices. This is precisely why they remain trapped in the cycle of rebirth within the human realm. The saying "justice resides in the hearts of the people" serves as the best explanation for this, as it reflects the standards established and upheld by those who carry on this understanding.
Because there is a consistent lineage, it is possible to carry on the tradition, to achieve elevation, and to attain transformation. It is essential to understand clearly that the human world is precisely situated in the "realm of life's ascent and descent for transformation." How then can one choose a path that is truly correct for oneself? It is through the divine grace bestowed from above that one can reach accomplishment!
Allowing sentient beings to make their own choices and decisions for their reliance, and because each individual makes their own selection and decides what to rely upon, it is precisely through each person's own choices, their own achievements, their own karma, and their own resolution that the fairness of the law of cause and effect is upheld, thereby forming the basis for the future.
Family bonds and ethics serve as the foundation,  
Thus shall moral principles be established accordingly.
Law and justice serve as the means of punishment and governance, while fairness and the human conscience are nourished by the heavens.
Thus far, twenty have entered,  
And so it continues, descending evermore.
Eternal legacy knows no bounds;  
The choice to return rests in one's own hands.
It is essential to study carefully: from the One Suchness to the present twenty aspects of public justice and human conscience, all of these precisely align with the infinite and endless evolution and transmission from the Wuji and Taiji. How could sentient beings, unable to comprehend the process of thought, and how could the human world manage without such a precious opportunity? Truly, it is profoundly difficult to understand!
If sentient beings wish to comprehend the virtuous grace of the Dao's unfolding in any scripture, it is likely difficult to achieve success and realization. It is precisely because of the reverence in one's heart that such an opportunity arises, such a cause and condition emerges, such virtuous grace descends, and such conditions are provided, enabling one to elevate and transcend oneself.
Can we truly cherish it? Or is it merely a matter of registering a name for the sake of learning? No one knows oneself better than oneself! Today, a rare and auspicious opportunity has descended upon Chongxin to compose this work, sharing and analyzing it for all to understand. May I trouble you for a while to join the immortals and buddhas of Chongxin in discussing the future promotion of the great path, spreading the legacy of the "Confucian Sacred Teaching" far and wide.
##Celestial Venerable of the Void's Inscribed Brush
The boundless sky extends through the infinite,  
The spiritual grace and virtue are revered by the heart.
The Immortal Maiden ascends the stage to meet the virtuous scholar, together recounting the unclear principles of governance.
All Saints, Buddhas, virtuous beings, and spiritual cultivation scholars of the Wuji Great Dao Academy, good evening! Today, the Confucian Master, the Great Sage and Supreme Teacher, Confucius, has descended to compose "The Unity of the Great Dao, Chapter Thirty-Two: Justice and Human Conscience, Part Twenty." This marks our entry into the realm of human affairs, where the transmission of the Dao knows no bounds. However, to restore the "pure unity of Wuji's pristine clarity" may prove challenging!
If one cannot understand how to return to the Wuji Heavenly Principle or the Void Celestial Realm, and remains forever trapped in the cycle of reincarnation, how can one elevate oneself? One must integrate the "body, mind, and spirit," and through personal cultivation, achieve this state. May all transcend, attain perfection, and return!
##Ancient Buddha of the Southern Sea
The Taoist Patriarch descends upon Penglai,  
The Supreme Taoist Ancestor arranges his virtuous intent.
The Celestial Venerable of the Way authored the Celestial Scriptures;  
The source of the Dao, consistent and one, upholds the principles of Heaven.
The Dao is the origin, unifying the ultimate truths of human life.
From the One Unity, Two Poles, Three Realms, Four Directions, Five Phases, Six Harmonies, Seven Stars, Eight Regulations, Nine Perfections, and Ten Completeness, we arrive at the present twenty principles of universal justice and human conscience. Throughout all governing processes, it is a continuous descent of compassion for all sentient beings into the human world. Yet, the fundamental origin of the Dao remains profoundly difficult to comprehend, and other religions are often shrouded in delusion.
Moreover, the same applies to the current "Confucianism and Buddhism." In addressing the origin of the Dao, they inherit and disseminate it based on the foundation of the Great Dao. If one wishes to enable sentient beings to understand the fundamentals of the "origin of the Dao," it requires a longer and more enduring process compared to other religions. This is because the essential principles of the origin of the Dao, as the source of merit, have been preserved for hundreds of billions of years.
It is essential for sentient beings to understand and appreciate that the connection through the "One Source of the Dao" and the return to the "Meritorious Mother of the Dao’s Source" constitute the teachings elucidated in *The Great Dao’s Unity*. This is not merely a heritage passed down through five thousand years of history among the descendants of Yan and Huang in the Central Plains, but also a truth that has existed for tens of thousands of years, long before written records, and thus remained largely unknown to all.
The Principal of the Source of the Way and the Mother of Merit
To understand that the essence of the Dao lies in its origin itself, which unfolds from Wuji into Taiji, and then through Liangyi, Sixiang (Four Symbols), and Bagua, all lineages are perpetuated. Moreover, in the transmission of civilization to sentient beings, it cannot be verified by today's technological civilization, precisely because it pertains to the ignorance and unknown matters within the human world of affections.
Dao Origin: It is the primordial source of all foundations. In relation to sentient beings, it not only provides the primary causal basis for the interconnection and continuity of body, mind, and spirit in the human world, but also, through human religions, enables sentient beings to thoroughly comprehend the entire process, thereby granting Dao Origin a profound foundation.
How can one achieve transcendence and elevation? From the perspective of the religions humanity believes in, it is possible to comprehend everything! In the view of the Heavenly Realm, sentient beings are endowed with a continuous stream of divine blessings, providing abundant spiritual resources. By elevating the foundation of the Dao, one can genuinely cultivate and advance the growth of the "body, mind, and spirit."
True practitioners who cultivate with genuine practice and actual deeds serve as a bridge for the descent of the divine into the human world and a catalyst for transcendence. They offer those who enter cultivation through religious faith an opportunity for the elevation and surpassing of the "body, mind, and spirit." Moreover, by observing how one enters into religious cultivation, one can discern the mindset and actions they uphold. From this, everything can be understood!
The Fundamental Function of the Origin of the Dao
It is the very foundation of humanity, as spoken of in ancient times as the "Three Dragon-Flower Assemblies." For the scriptures of the present day, if not annotated in detail, many unnecessary confusions may arise. This is because, in the Three Dragon-Flower Assemblies, Maitreya Buddha presides over the celestial order, and thus Maitreya Buddha is elevated step by step from Patriarch, to Noble One, to Bodhisattva, and finally to Buddhahood.
It must be achieved through the descent and transformation across many cosmic cycles. In the present era, for instance, some texts of the Yiguan Great Way speak of "thirty-six false Gongchangs and seventy-two false Patriarchs" manifesting in the human world. Can these so-called Gongchangs and Patriarchs be judged as true or false? No! Then why are some called false?
During this sacred mission, each carries their own responsibilities and duties, guiding and delivering beings in their respective domains, all by the grace and compassion of Heaven. If there were a religion that could encompass all religions, capable of educating and passing down teachings, consider this: the so-called five major religions today are all manifestations of Heaven’s descent into the five great continents to guide and deliver sentient beings.
The fundamental source of the Dao provides sentient beings with the pursuit of personal interests through religious faith, offering an opportunity for upward transcendence. However, does entering a religion necessarily lead to genuine cultivation and practical elevation? Not necessarily! Often, after a period of time, the initial fervor diminishes.
The Function of the Great Dao's Unity
It is through the origin of the Dao that one can facilitate the path of cultivation, enabling the transcendence and elevation of the fundamental causes and conditions. Each era carries its own responsibilities and missions, and every religion gives rise to branches and connections with other lineages. This aligns with the flourishing of all teachings, but after such flourishing, how can all teachings return to unity?
For genuine cultivation and practice to be effective, it is essential to apply the true principles of truth. Otherwise, how can sentient beings be elevated and transcend? It ultimately depends on each individual’s willingness to awaken and strive for personal elevation, transcendence, and attainment. This is judged by the effort and creation each person dedicates to this end.
In the present context of all religions, if sentient beings cannot guide themselves toward the true causes and opportunities for genuine elevation, it becomes exceedingly difficult to achieve transcendence and accomplishment through such elevation! Moreover, regardless of which religious sect or lineage one enters for practice, it is nearly impossible to attain true elevation and transcendence; it merely becomes an unceasing, uninterrupted cycle of change and rebirth.
The Great Dao is unified, as discussed in the celestial scriptures of the canon.
The "Dadao Series Celestial Texts" serve precisely as a truthful supplement to the deficiencies found in various religious scriptures. How can the "Treatise Treasury" be disseminated through the human world, granting individuals greater space for growth? This must be achieved through the dedicated efforts of each person to promote it, offering sentient beings a genuine path for their personal training and elevation.
Within the Yiguan Dao, guidance can be achieved through the realization of the Mysterious Pass, the Covenant, and the Oral Formula. It is also through the teachings bestowed by the Natural Patriarch that disciples of the Yiguan Dao are truly guided toward the opportunity to return and transcend. Otherwise, if one remains solely within the confines of the Mysterious Pass, the Oral Formula, and the Covenant, how can one possibly return to the Limitless Heavenly Principle? It is far too difficult!
Can one transcend life and death merely through a single profound insight? That is far too naive! This cannot align with the necessary principles and disciplines inherent in the unified Great Way of Heaven and Earth. It must be clearly understood that it is the unified Great Way that facilitates the integration of Buddhism, Taoism, and Confucianism, creating a complementary and mutually reinforcing relationship, while also fostering growth and transcendence within the framework of this Great Way.
Reverently, the heart creates the integration of the five teachings.
The School of Reverence for the Heart: It is precisely through this that the "Dadao Series" provides the celestial scriptures of discourse and treasury. Regardless of religions such as Confucianism, Daoism, Buddhism, Christianity, Islam, the Yiguan Heavenly Way, or all emerging religions of today, it offers the function of "consciousness-only theory, conceptualized practice." This serves to complement and disseminate all religious classics, allowing everyone to benefit.
Do not become fixated on the immediate process; it is essential to understand that in the future, it will manifest with utmost authenticity, descending to transform all nations and religions across the vast cosmos. This is the unique opportunity and resource that only Chongxin possesses. This is by no means empty talk; one may carefully observe the extraordinary nature of Chongxin's authored "Dadao Series Celestial Texts," which are indeed exceedingly rare in the human world!
Unlike other religions, all scriptures and treatises can be compared and comprehended through mutual reflection. Moreover, the Chongxin lineage is by no means an ordinary temple; it requires "capability, vow-power, and diligence" to achieve its purpose in educating sentient beings with karmic affinities. Everyone may await with anticipation, for the immortals and Buddhas never speak falsely!
The root of the Great Dao flows as one continuous stream; the source of the Dao connects in an unbroken line.
On the Fundamental Principles of the Series of Classics on Sentient Beings' Religions
Effort, aspiration, and capability—  
These are by no means ordinary, nor can they be compared.
Devotion to the heart unfolds the universe in the future;  
Achievement returns, surpassing all expectations.
Everyone may carefully observe that from the fourth phase onward, the sacred mission will be very truthfully advanced across the universe. Today, I am filled with joy as I once again descend upon Chongxin to witness the diligent efforts, sacrifices, and devotion of the Principle Pen and all virtuous disciples. This is truly heartwarming. Shortly, I shall also withdraw, and together we shall share a cup of sweet wine, leaving a testament for the Chongxin lineage!
##Holy Mother of the Heavenly Void
A pot of sweet brew honors the Daoist ancestor,  
Keeping a night of reverence in the heart to linger.
Rare is the descent of the true deity;  
The founding patriarch of the Reason-Pen holds a distinct origin.
Aha! Today is truly a rare occasion. The supreme Taoist patriarch, the revered founder of Taoism, has once again descended in person to honor us at Chongxin. Let us bring out the thousand-year-old fine wine, share a heartfelt reunion with old friends, and indulge until we are thoroughly intoxicated and utterly delighted. The heart rejoices, matters prosper, and both spirits and mortals are uplifted—how magnificent! From the process of today’s discourse, one may come to understand the profound meaning conveyed by the Taoist patriarch.
For the Chongxin, there is a great direction and a powerful tonic, bestowed upon all virtuous students for mutual verification and realization. If one can thereby enter into the annotations of "The Great Dao as One Continuum," it is precisely to embody and verify all classics and treatises. Moreover, Chongxin is bound to possess many truths and profound mysteries to disseminate. These are the resources unique to Chongxin within the mysteries, which must be cherished and deeply realized.
##Nanping Daoji Ancient Buddha
The World-Honored One, the founder of Buddhism, has come—our original teacher, Śākyamuni, descends to the platform.
The Buddha Shakyamuni established the One Continuity,  
Arranging the Great Way of the Primordial Heaven and the Truth.
The Function of the Primordial Dao
From the perspective of the human world, sentient beings can establish the foundation for ascension, which must rely on the "Source of the Dao, the Mother of Merit." It is precisely within the "Consistency of the Dao's Source" that growth occurs. This is because the Heavens have descended the Primordial Great Dao into the world of sentient beings, granting all the opportunity to receive the "Master's Pointing," thereby enabling integration with the Great Dao.
The human world is in a state of turmoil. If the mind cannot find peace and growth, it becomes difficult to grasp and adapt to circumstances, leading to inner emptiness and loneliness. This is insufficient to fulfill the conditions for survival and belonging. Moreover, in the human realm, there is fundamentally no religion that can offer true comfort and reverence as a reliable refuge.
The divine bestows resources upon the world, making no distinction among any religious sects or lineages. All can be mutually integrated. The unity of the three teachings and the common origin of the five faiths have precisely dismantled the barriers of all past religions. This integration is also reflected in the human world as it should be, and it is passed down through religious teachings precisely to draw followers together.
What kind of celestial realm is the Primordial Heaven?
One must acknowledge the unique excellence of their own religion, as it is the sole path to ascend and return to the Pure Land or the Kingdom of Heaven. This is the very reason sentient beings turn to religion, an inherently blameless endeavor. Within every religion, there are teachings and educational courses designed to guide and enlighten.
Otherwise, how can sentient beings find reliance within their own religious faith? Moreover, when religious concepts are imbued with notions of "self-importance and defilement," new students entering the religion will develop an unshakable conviction precisely within such a context. This, in turn, leads to the solidification of all future attachments.
In the process of seeking deliverance and transcendence through religion, it often unfolds in this manner. For some new believers who join a religion, if they harbor such circumstances and notions of indoctrination, even after entering the religion, they will not undergo change. Moreover, these deeply ingrained and impure thoughts are bound to influence the future, giving rise to highly undesirable modes of thinking.
The Great Way of the Primordial Origin spreads its teachings.
It is precisely because the divine descends into the human world that, if sentient beings cannot change the initial tainted thoughts upon entering religion, they will regard their own faith as the "only one under heaven" or even the "supreme and unrivaled" belief. This mindset leads to the rejection of other religions, forming a highly undesirable obstacle.
In the future, this will undermine the educational functions of other religions, preventing the human world from developing a sense of religious equality. Instead, it will lead to harm for oneself and for other religions. Such religious teachings and educational concepts are undesirable and should not be practiced. Humanity already suffers from far too many such obstacles!
It is essential to understand that every religion in the world originates from the divine realm, descending through the incarnation of the Five Sages in different regions, each guiding the people of their respective continents toward spiritual cultivation. Their purpose is not merely to sustain human existence in this world, nor to allow humanity to settle for comfort in material life alone, without genuine spiritual refuge.
It is precisely because one cannot possess the genuine driving force of faith that religious beliefs can reduce the institutions that foster harmful consequences through indoctrination. Thus, religion serves to compensate for the shortcomings of national laws and social education. In the space where all human beings exist, it also ensures that the right to survival for every sentient being is just and equal!
The Great Dao is impartial and equal to all.
The Great Dao embodies equality, universal love, compassion, empathy, purity, and non-action. It holds that the five major religions of the world can each lead to significant achievements in karma and spiritual growth. This reflects the concept of religious equality, which is precisely the consistent role advocated by the Supreme Divine.
Without being confined to any single religion, if there are deficiencies or excesses, they can be integrated and complemented mutually. Moreover, under the principle of equality in religious beliefs, if a compassionate world in the present cannot be established, it will have a negative impact on education and moral cultivation. It is precisely through the inheritance of educational and cultural curricula that religion can achieve elevation.
It is by honoring and believing in one's own religion, while also affirming and appreciating other religions, that one can truly uphold the faith in the Great Dao, thereby reaching a harmonious and conflict-free world of sentient beings. This is the consistent role of Heaven, which is to advance the Great Dao toward greater achievements and deeper integration, offering benefits for humanity to enjoy.
The Fundamental Framework of the Primordial Dao
The fundamental concept inherent in the Primordial Dao is that the divine beings of Heaven—saints, immortals, Buddhas, bodhisattvas, and exalted truths—do not differentiate among religions such as Confucianism, Daoism, Buddhism, Christianity, or Islam. They treat all with impartiality and equality, without distinctions of superiority, inferiority, or sectarian divisions. All are regarded as foundational causes and conditions for upward advancement.
To bestow a world of equality and non-conflict, and because equality is achieved in the human realm, it becomes possible for religious believers to avoid the erroneous concepts taught by predecessors that corrode religious equality. This is achieved through: non-action, purity, compassion, empathy, and universal love, thereby fulfilling each individual's faith.
It is precisely through virtue that benefits oneself, benefits the religion, and benefits all sentient beings that one can avoid numerous deficiencies and shortcomings. This can serve as the fundamental quality for believers to carry out teaching and education, ultimately enabling them to reach and cultivate themselves in the Pure Land of the Lotus Buddha. Moreover, the existence of the Lotus Pure Land is itself facilitated by the Primordial Great Way.
A world of sentient beings that is equal, selfless, and governed by non-action—yet it remains to be seen whether contemporary religious practitioners or devoted students of the heart can, through firsthand experience, achieve the Pure Land on Earth. This can undoubtedly be facilitated and realized! It is precisely through selfless, non-interfering guidance and the transmission of virtuous grace that the well-being and benefit of all sentient beings are nurtured.
The Primordial Dao is just and impartial.
For those who cultivate through faith, daily life and livelihood activities do not mean there is never any leisure or time for self-improvement. It is essential to understand that we have now entered the 21st century, where leisure time is more abundant than in the past, and greater emphasis is placed on integrating the nurturing of the "body, mind, and spirit."
For those with ample leisure time, the hardships of the past agricultural era have long vanished without a trace. With more leisure time available, individuals can now focus on elevating their "body, mind, and spirit." It becomes clear that sentient beings today have already moved beyond the arduous cultivation of the past and are stepping into a new and promising phase.
Providing sentient beings with leisure time facilitates greater opportunities for religious faith and practice, enabling the cultivation and transformation necessary to transcend the origins of karmic conditions. How can this be fully realized? For students of cultivation seeking a path toward greater achievement, it is essential that all contemporary religions promote educational courses that guide followers from faith into practice.
The Fundamental Opportunity of the Primordial Great Dao
In the past, the "One Consistent Heavenly Way" bestowed by the Supreme Heaven was to carry out the sacred mission of "universal salvation and gathering completion." Now, the times have already entered a more sublime situation of "return, transcendence, fulfillment, and surpassing." This is the great compassionate grace of the Limitless Imperial Mother, elevating and transcending the human world, without discriminating against any religious causes or conditions.
The dissemination of the uniquely sublime "Dadao Series Celestial Books" in the present era provides sentient beings with the foundational causes and conditions for elevation. Authored by Chongxin, these works offer an opportunity for transformation and a path to growth and return, regardless of any religious sect or school of thought. For believers, this serves as a genuine means to grow and return to their origins.
Moreover, it can compensate for any deficiencies in religious scriptures and make up for the limitations imposed by past circumstances. It addresses the gaps and shortcomings in all Buddhist scriptures from the time of our Buddha, which arose due to differences in temporal and spatial conditions. It is essential to align with the needs of the present era, meet the requirements of all sentient beings, and adhere to the principles of religious teaching, thereby embodying true authenticity.
The Primordial Unity Embodies the Great Dao,  
In Faith and Practice Lies Boundless Wonder.
The concept of equality is deeply essential,  
And peaceful coexistence brings virtuous reward.
The Primordial Wuji descends to the mortal world,  
The Great Dao, unified, serves as the proof of truth.
Sentient beings can be elevated by religion,  
Turning the human realm into a Pure Land city of lotus blossoms.
This verse is shared with all sentient beings as mutual encouragement; it does not distinguish between any religious sects or lineages, nor does it claim that only we Buddhists teach such causes and conditions. In truth, all religions can integrate with one another and even mutually assist sentient beings in their elevation and transcendence. To embrace such breadth of mind and understanding is to take the first step toward future growth and return.
Moreover, observing the current momentum of Chongxin, it is no longer what it used to be; its success is certainly within reach. Furthermore, to provide genuine educational resources for future sentient beings, it is essential to diligently utilize the provisions of heaven and earth to benefit humanity. Today, I have troubled Chongxin to stay for a night, joining with Ancient Buddha Nāmo Burning Lamp and others to discuss the future. Thank you all for your hard work!
## Immortal Maiden of the Void's Colored Blossoms
The Void and the Limitless penetrate the revered heart;  
The Descending Brush Celestial Venerable arrives.
Together we wield the brush to propagate the great Way, guiding all sentient beings toward the attainment of enlightenment.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy! Today, the Buddhist founder, Shakyamuni, has personally descended to compose "The Great Dao as One Continuum: Chapter Thirty-Four—The Primordial Great Dao." This work serves as a perfect and beautiful support for sentient beings in their religious faith, addressing how to establish a concept of equality among believers.
How can we further advance into the 21st century? This presents an opportunity for reforming the shortcomings of all sentient religions. Without achieving a higher level of harmony, many barriers and imperfections will persist among contemporary religions. When sentient beings embrace faith, they must choose the religious belief they most resonate with.
It will then turn towards an unknown world, yet one cannot fully comprehend the future. All is guided by the role of ancient classics, with education clarifying reliance on one's own past. If one cannot choose what to rely on in the present moment, it will be impossible to achieve personal accomplishment and transcendence for the sake of all living beings in the present world.
This is a bottleneck that sentient beings often encounter. Unbeknownst to them, the obstacle lies in the necessity to "be human as humans" rather than "be human as gods." This has already deviated from the fundamental nature of human existence. If one fails to understand this, they will inevitably face numerous obstacles and setbacks in the future, only to then complain that the immortals, Buddhas, and heaven and earth are not compassionate or protective. How can such a claim be justified?
What humanity lacks and falls short of is the capacity to fully comprehend all things. Although wisdom has been elevated among people today, it is not necessarily the case that true understanding has been achieved. Too many illusions and confusions persist, and we often find ourselves trapped in the "hindrances of acquired knowledge, reasoning, and delusion," obstructing our own path. How can we open this gate? It is through the accumulation of wisdom and experience that we may attain it.
Beings dwell in the southern continent,  
Boundless as the sea and sky, yet true at heart.
The ancient Buddha's virtues are now transmitted anew;  
Through consistent introspection, we examine the causes.
How Should One Engage in Reflection
The Primordial Great Dao descends to transform, precisely as the heavens elevate all religions across the vast celestial realm. It grants sentient beings the fundamental affinity to enter religion as a basis for elevation. Through their own inclinations and actions within religion, they create the conditions for their own attainment. By means of the learning process, they gradually ascend and grow.
One can use the scriptures and treatises of religious sects and lineages as opportunities for personal growth. However, in today's world, many religions tend to erect high fences, even preventing their own followers and students from seeking other opportunities for future growth through different connections. They confine learning and development solely to the scriptures and precious rituals within their own religion.
Many are unaware that in this modern era, where technological civilization is prominently displayed, the divine has long employed various means to elevate sentient beings. After entering into religion, they are granted more opportunities for growth and advancement. For those with good affinity, this enables them to attain numerous benefits, transcendence, and personal development.
How should one adjust their pace
Rather than confining oneself within one's own religious beliefs and considering it the supreme path, one would forever be unable to truly comprehend the fundamental essence of the divine grace and original intent! This is because the resources bestowed are provided impartially to all religions, especially in the current era, where the conditions for Buddhist faith are even more abundant.
This is precisely the cause for nurturing the seeds of goodness within one's inner world, guiding oneself toward the realm of bodhisattva practice in the human world, and enabling greater promotion and propagation. Moreover, because "Yiguan" aligns with the essence of Confucianism, Daoism, Buddhism, Christianity, and Islam, it propels oneself toward a fundamental condition for growth.
From the perspective of the divine beings and the educational institutions of all religions, individuals may follow their own preferences and cultivate their own causes and conditions to become masters of themselves. Moreover, in the practice of the Bodhisattva path, the number of those who believe and rely upon it may even surpass that of Buddhist disciples. Yet, how should we view the new religions descended from the heavens?
The Salvation Guided by the Yiguan Heavenly Way.
In the process of "universal salvation and completion," sentient beings are accomplished through the three elements of "covenant, oral teachings, and the Mysterious Pass." However, it is by no means the case that a mere gesture alone can transcend life and death. Rather, it is precisely through first seeking and then cultivating, first attaining and then perfecting, that one can rival any religious tradition in the world in integrating the opportunity for growth offered by the Yiguan Dao.
It aligns with the highest aspirations of the human heart and can even serve as the fundamental cause for transcendence. Such conditions and circumstances are inherently beyond reproach. Within the established precepts and principles of the Eternal Way, each lineage follows distinct causal connections for guidance, yet none can deviate from the process directed by their respective "golden threads."
It allows sentient beings, in the course of their cultivation, to pursue their individual interests and thereby acquire a share of the wholesome and endearing simplicity akin to that of sincere practitioners in the outside world. Moreover, regardless of how flawed an individual may be, once they enter the Yiguan Tiandao to cultivate, they can be subtly influenced and transformed, gradually refining and rectifying their past negative habits.
The Way of Heaven cultivates disciples to foster growth.
To make amends for and perfect the errors, fallacies, and disparities of the past through mutual support is precisely the fundamental source of all subtle transformation rooted in the consistent Heavenly Way. This is because the consistent Heavenly Way serves as the basis for each individual’s achievements and karmic connections, especially in relation to the eighteen groups of lineages. Moreover, it provides the convenience of home cultivation for those who are not yet affiliated with any religion today.
Thus, there is no need to emulate Buddhist monks and nuns, who must leave their homes, renounce worldly life, and even shave their heads, abandoning their families to pursue spiritual cultivation. In the Yiguan Tian Dao, one can very authentically integrate oneself into the path of cultivation without having to leave home, renounce the world, or shave one's head, making it all the more aligned with the needs of the present era.
The fundamental purpose of all pursuits of renewal and transformation is to cultivate oneself toward what can be described as the "only lineage under heaven." In doing so, one can not only reduce the various constraints associated with leaving home to take monastic vows but also attend to one’s own family. Furthermore, it allows one to uphold filial piety toward parents above and fulfill the educational duties of guiding descendants below, encompassing all aspects of moral instruction.
It aligns with the advantages of not having to renounce secular life.
It aligns with the Confucian tradition of filial piety as its core foundation, resonates with the Daoist pursuit of spiritual faith and belonging, embodies the Buddhist principle of repaying kindness through filial devotion, reflects the Christian practice of universal love toward family, and harmonizes with the Islamic fundamental teaching of community solidarity. Thus, it fulfills the principle of equal reverence among the five major religious traditions.
It is to allow the five major religions of the world to pass down their teachings and spread their virtues to all sentient beings. It also involves reflecting on whether one's own faith can free oneself from all attachments, thereby enabling one to speak of "registering in heaven and removing one's name from the underworld" as a means of elevation. This process, known as "first attaining, then cultivating; first seeking, then accomplishing," serves as the foundational cause and condition for future achievements.
Because of the consistent Heavenly Way, the conduct of a Bodhisattva should not only benefit oneself but also benefit all sentient beings. It is not merely about gathering followers in search of the Way. This condition is an issue that must be carefully noted. One must understand: many of these are erroneous practices of predecessors, which fundamentally cannot lead to transcendence and elevation in the future!
Reflect and examine how to improve
Registering in heaven and removing one's name from the underworld are merely slogans; they can hardly enable seekers of the Way to truly return to and transcend their karmic roots. This is because the inherent condition of the Yiguan Tian Dao—"first attain, then cultivate; first seek, then accomplish"—can be initially propagated to allow the seed of Bodhi within one's inner world to sprout.
Sentient beings who wish to cultivate the seeds of Bodhi and engage in the practice of a Bodhisattva must undergo the process of religious education and cultural refinement. This cannot be achieved through inner contemplation and self-cultivation alone, as it is difficult to extend such virtues to all beings. It is essential to construct "consciousness," clearing away and dissolving impure thoughts.
Only then can one completely dissolve all past karmic obstacles; otherwise, aspiring to "attain Buddhahood in this very life" within a single lifetime is nothing more than an empty fantasy. Moreover, it leaves one unable to comprehend the future world or the next life, confined instead to the cycle of rebirth. This is simply the helpless existence of surviving in the human realm—what more can be done?
Examine and reflect upon all actions taken.
It is essential to integrate the teachings of our time through various lineages and disseminate them across all religious scriptures. Such conditions can be realized through the "Dadao Series Celestial Books," authored by the Yichong Chongxin Hall. Within these works, the origins of the Buddhist "Consciousness-Only Truth" are explored, delving into the fundamental principles, concepts, and practices that constitute the essential foundations of Consciousness-Only theory.
Why then, do we as teachers, seek to petition the Supreme Heaven, the Limitless Imperial Mother, for a decree to compose the "Great Dao Series" of books? It is because the Confucian and Daoist schools have provided for the present era a reference work that truly illuminates the blind spots of religion, serving as a tool to dissolve obstacles. This is a sacred mission directly and personally commanded by the Limitless Imperial Mother, a most extraordinary and blessed task!
By integrating the shortcomings of all religious scriptures in the world today, one can truly understand how to apply the functions of "theory, concepts, and practices" in Consciousness-Only to carry out the practices of a Mahayana Bodhisattva, thereby benefiting all beings. This allows followers of the Yiguan Tian Dao, Buddhism, Taoism, Confucianism, Christianity, and Islam to mutually integrate and benefit from one another.
Moreover, this innovative, fair, equitable, and impartial reference work can bring endless benefits to oneself. By following the profound insights of the "Abhidharma" for elevation, one returns to, fulfills, and transcends the origin of karma. This is precisely why the Limitless Heavenly Mother allowed Chongxin to compose the "Dadao Series Celestial Books." Contemplating this deeply will surely yield great rewards.
The Great Way is gradually perfected through unity,  
Human faith and religion bear witness to its truth.
Equality and selflessness to construct, profound are the concepts of Consciousness-Only theory.
Action as the means to transcend the root,
Examine and reflect to transform and deepen practice.
Return to perfection and then transcend; without distinction between self and other, all is true.
This verse! All sentient beings may carefully study and reflect upon it: why is it that the "Dadao Series" was not composed within the framework of the Yiguan Tian Dao, nor within Buddhism, nor within Taoism, but instead chosen to be disseminated through Chongxin Tang? This represents the most sublime karmic connection within the Confucian tradition in over two thousand years—it is by no means something that fell from the sky without cause.
It is through steadfast perseverance and careful oversight that we observe: the Primal Vows and Resolve inherent in the Patriarch of the Principle Pen were realized through over two decades of trials, without retreating from the original aspiration or weakening the firm will. It also examines whether one’s mindset harbors arrogance when making choices, as many trials serve as witnesses—something not easily comprehended by ordinary people, requiring careful and clear discernment.
As your teacher, I shall temporarily impose on Chong Xin for a night's stay today. This will elevate our future accomplishments to another level, supplementing the deficiencies of all religions, and providing genuine cultivators of the Yiguan Tiandao with substantial and abundant resources. This will establish a foundation for future growth and elevation. I appreciate everyone's hard work in accompanying me in composing the celestial text "The Great Dao as One." Thank you all!
跋、凡例
##Namo Medicine Buddha, the Tathagata
序言、讚曰、頌　賀
Heavenly virtue, selfless, transforms the masses;  
The grace of the heavens is rich with compassion.
The sacred decree accomplishes the principle through the brush; the mother's heart personally embodies the revered command.
Good evening to all saints, Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy! Today, the presiding immortal Buddha, Ancient Buddha of the South Sea, has bestowed the thirty-fifth chapter of "The Great Dao in Unity: Reflections on Unity," addressing why contemporary religions face numerous obstacles that are difficult to resolve. The root cause lies in the fact that human existence is focused merely on survival, making it exceedingly challenging to dissolve these barriers.
If one is unable to comprehend and fully grasp the evolutionary process of heaven and earth, the infinite, the void, and the great cosmos, they are merely practicing charity and good deeds, surviving as a decent person. They cannot break free from hardship and limitations, nor truly become their own master, and are merely drifting through the human world.
Little do they know that the heavens have long bestowed abundant resources upon sentient beings, providing the fundamental causes and conditions for their elevation and transcendence. Therefore, the "Dadao Series Celestial Texts" truthfully disseminate and nourish with these rich resources, enabling sentient human beings to genuinely achieve transcendence and elevation in this very lifetime.
It is about taking responsibility for oneself, enabling the dissolution of past karmic retributions. This is a rare and precious affinity truly attained and accomplished through the "Dadao Series Celestial Books." I wonder if other lineages possess such affinity and opportunity? Extremely difficult! Moreover, the fundamental conditions for this are entirely absent in the present moment. I wonder if everyone can cherish and preserve it?
The recent period of Chongxin is precisely a time for adjusting the continuation point of the fourth phase of sacred duties. It is hoped that everyone can be mentally prepared. How, then, should we advance and disseminate these duties in the future? It is essential to devote more effort to their cultivation. Only through dedicated management can we achieve virtuous promotion and widespread propagation. We must broadly guide those with good affinities to return, gather, and reunite, thereby accomplishing both our own cultivation and the salvation of all beings.
A bright future is in sight, and with proper methods, it can be well arranged.
Expand promotion and strive diligently,
Personal achievements and virtues will widely flourish.
跋、凡例
##Namo Amitabha Buddha
序言、讚曰、頌　賀
Nanping consistently composes heavenly scriptures;  
Daoji's innate truth is uniquely profound.
The Ancient Buddha accomplished the Way of Pervading Unity,  
Reviewing and reforming the path of return.
Reform is the path to elevation and return.
The Primordial Dao serves as the foundation for achievement and elevation. For sentient beings undergoing universal salvation and ultimate fulfillment, it provides the fundamental cause for self-transcendence and upward attainment. Governed by the "Yiguan Primordial Dao," it offers sentient beings the path to growth, enabling them to transcend limitations through awakening and function, thereby granting themselves the capacity to advance toward broader and more expansive realms of development.
By elevating oneself as an individual, one undertakes a highly commendable action. At the same time, while the "Yiguan Xiantian Dadao" (the Eternal Primordial Way) offers universal salvation and the fulfillment of destiny to all sentient beings in the present moment, it upholds the principles of propriety and ritual. For all genuine practitioners of the Eternal Primordial Way, it is essential to break away from the erroneous ideologies inherited from predecessors of the past.
It is essential to enter the Pure Land for ideological transformation; otherwise, while waiting for Maitreya to descend and be reborn, may I ask all sincere and genuine practitioners: will it be easy for everyone to enter the Maitreya Pure Land for cultivation? Certainly not! And what is the reason? It is because each religious belief has its own limitations, and not all can be elevated!
How to Transcend the Maitreya Pure Land
Maitreya Pure Land: It is a comprehensive system based on the "theory, concepts, and practices of Consciousness-Only." If one waits until after passing away to enter the Maitreya Inner Court and study the fundamentals of Consciousness-Only, it would seem somewhat too slow. Presently, by the personal decree of the Eternal Imperial Mother, the cultivation curriculum for those destined to enter the Maitreya Pure Land Inner Court has been advanced to the present moment.
We learn and grow through the human world, for it is within this realm that we have already established the capacity to comprehend the "theory, concepts, and practices of Consciousness-Only." Furthermore, in the future, when we aspire to enter Maitreya's Inner Court to undertake the cultivation course of "Consciousness-Only theory, concepts, and practices," we already possess a profound and thorough understanding at this very moment.
And there is no need to wait until the future to enter Maitreya's Pure Land for cultivation and refinement. If, due to karmic conditions and the power of a broad vow, one wishes to enter Maitreya's Pure Land for cultivation and refinement, in truth, they have already attained the qualifications and rank of a teaching master in Maitreya's Pure Land. There is no need to wait until after passing away to laboriously enter Maitreya's Pure Land for learning and growth!
Requesting the decree to compose works due to profound karmic affinity.
These conditions have long been bestowed upon the human world, having already established a comprehensive course for reaching the Maitreya Pure Land. From everyone's perspective, is this not the most fitting and practical approach? It can be understood that the blessings of sentient beings in the present moment are precisely elevated by the personal sacred decree of the Infinite Heavenly Sovereign. It is essential to examine all misconceptions and obstacles within the Yiguan Tian Dao, as they are to be resolved through this very means.
As the Master within the Yiguan Tiandao, I have elevated the karmic foundations of all cultivators by respectfully joining Ancient Buddha of the Southern Sea, the various Dharma Guardians and Protectors, and the Celestial Venerable Masters in petitioning the Imperial Mother of Wuji for a sacred decree. This decree authorizes the creation of the Dadao series of books, bestowed to nurture and enrich the contemporary Yiguan Tiandao and all religious cultivators, facilitating their elevation and transformation.
It is precisely due to the lack of foundational resources within the Yiguan Tiandao, and why it has been unable to produce written works? This is facilitated by the selection of innate, inherent vows and aspirations, and the criteria for evaluation are entirely truthful and practical. This allows genuine practitioners of "Yiguan Tiandao," as well as students of any religion, to elevate themselves through the collective guidance of teachers and the creation of the Dadao series.
Guide the consistent cultivator to transcend and ascend.
It is precisely the embodiment of the ultimate principles of heaven and earth. If confined by personal mentality and self-attachment, it becomes difficult to understand that all the nourishing and abundant resources in the universe are bestowed by the Supreme Heaven and striven for by the multitude of teachers. This enables all sentient beings and the cultivators of the Eternal Dao to transcend and return to the original cause and condition.
It is also achieved through an individual's actions and deeds, in order to dissolve all future calamities and tribulations. This is because the "Yankang Wind Calamity," the tribulation of fierce winds, has gradually taken shape. However, with the "Yankang Wind Calamity disaster..." in the human world, if one cannot achieve greater transcendence and return in the present moment, it will cause oneself to remain forever in the cycle of reincarnation within the human realm.
Furthermore, it obstructs one's own return and growth, so how can one reflect and improve? For all cultivators of the Primordial Great Way, if they can early on grasp that the arduous efforts required in the future to enter the Maitreya Pure Land for cultivation can actually be easily achieved in the present human world through thorough contemplation and understanding.
Do not disappoint the teacher's earnest intentions.
In bestowing the future, whether one cultivates within any religious sect or in the human world: among the thirty-six Gongzhang and seventy-two Patriarchs, each has transformed a region. This cannot be deemed as either true or false destiny, nor does it consider the varying levels of individuals. From the perspective of the Heavenly Realm, it is precisely each descending to guide and fulfill their respective missions in their own domains.
If it is said that only the "one and only" Mandate of Heaven can return, then I ask: why then must all teachings flourish simultaneously? Can this be called a false Mandate of Heaven? Not at all! It is precisely during the simultaneous flourishing of "all teachings" that there must be a "convergence of all teachings into one" to unite them. And this convergence into one is carried out through the "righteous principle of heaven and earth"—only then is it correct!
If one merely claims that "there is only one truth in the world" and holds the notion of "I alone am supreme," asserting that only the mandate they have received is genuine, does this imply that all other mandates are not truly ordained? In this light, the idea of "all religions flourishing together" becomes disproportionate and, moreover, impractical. For all beings engaged in religious practice, the true purpose lies in elevating the causes and conditions of their spiritual foundation.
Do not cling to the belief that the self is the greatest.
Rather than: focusing solely on how grand one's own heavenly mandate is, or how unique and exceptional it is in the world; it is essential to understand clearly: the heavenly mandate is precisely a divine endowment, and the achievements and responsibilities it entails exist within every lineage and tradition. Can it be said that only the religion I believe in possesses a great heavenly mandate, while other religions lack even a small one? A moment of reflection will make this clear!
The great mandate of Heaven is bestowed, truly capable of leading sentient beings to return. Thus, at the moment of "universal salvation and completion," it is given to the cultivators of the Heavenly Way to understand: among the thirty-six false Gongchangs and seventy-two false Patriarchs, one should not distinguish between true and false, nor should one distinguish between heavenly mandates. Indeed, one should not differentiate based on the number of people.
Each undertakes a portion of the heavenly mandate to descend and transform, thus truly witnessing the simultaneous emergence of all teachings. Yet, when all teachings converge into one, where does this "one" lead? It is "pure oneness"! This "pure oneness" is the synthesis of all teachings converging into one. To speak of all teachings converging into one is not merely to return to a single religion or to a single individual alone!
It will hinder one's own transcendence and return.
Such practices are not in line with religious equality, as they all trace back to the primordial unity of Wuji Yiguan, returning to the governance of "pure oneness." However, they absolutely do not solely adhere to the mundane Yiguan Great Way! This is a fallacy, for the "oneness" to which all teachings converge is precisely one's own original true nature and inherent essence—this is the genuine truth.
All teachings must ultimately converge into one unity, yet this convergence is not to be achieved through the human world alone, nor by merely awaiting the future descent of Maitreya. I ask the sincere practitioners of today: how should they conduct themselves? Should they be left to wander through the cycles of birth and death, lost among the three wretched paths and six realms? Certainly not! Moreover, the true descent of Maitreya will occur at a time when the destined era has not yet arrived in the human realm.
At present, Maitreya descends to the mortal world, with each bearing the Mandate of Heaven and transforming their respective domains. It must not be said that there are true or false Mandates of Heaven, as this arises from erroneous rumors. Moreover, one should avoid engaging in futile disputes and making misguided judgments. Each also undertakes the sacred duty entrusted by Heaven to educate and transform the world, thus it is inappropriate to speak of their authenticity.
True and False: The distinction between true and false is determined by an individual's actions and deeds. If these benefit sentient beings and elevate them, can it be said that their heavenly mandate is false? If, however, one merely treats sentient beings as slaves, even summoning disciples and followers without facilitating their elevation, and remains solely obsessed with manifestations, can it be said that their heavenly mandate is true? Reflect upon this yourself—the answer lies within!
Patriarch Zhang, bearing the Mandate of Heaven,  
Each transformation across the lands holds its own cause.
Truth and falsehood cannot be called distinct;  
Each person's heart guides their own affairs.
Consistent self-reflection leads to introspection,  
Universal salvation culminates in the fruit of fulfillment.
Return to perfection and transcend further,  
Achieving the resources for the Maitreya Pure Land.
This verse! It serves as a contemplation for all disciples of the Primordial Great Way and Buddhist traditions alike. One must not cling to the belief that the religious lineage one follows is the only truth in the world. It is essential to understand that in this era of "changing times and evolving Dharma," sentient beings and practitioners are granted a path that is both effortless and authentic—one that transcends and upholds the practice, aligning even more closely with the divine principles of Heaven in the present human realm. May this be realized! May this be realized!
The thirty-six installments of "The Great Dao in One" have now been fully completed. As the third phase of the sacred mission for the Chongxin lineage gradually concludes, we must consider how to initiate the fourth phase of propagation and expansion. It is hoped that with diligent effort, there will be corresponding rewards and achievements. Indeed, through one's own endeavors to ascend and improve, the conditions for transcendence will be attained.
This old monk will not return tonight, and will shamelessly stay at Chongxin for one night. How does that sound? Let's have another bottle of XO, and set aside all right and wrong! Today, I have brought "Fragrant Tea and Sweet Wine," which I have been drinking for several years and never seem to finish. So I will shamelessly stay at Chongxin for one night, gathering with all my immortal and Buddha friends to discuss the future promotion and expansion of our teachings.
跋、凡例
##Namo Mahavairocana Buddha
序言、讚曰、頌　賀
The Southern Screen's Daoist Ji authored the One Continuity,  
As ethereal blossoms descended from the void to transmit its teachings.
The Great Way is now complete and unified, awaiting only the preface and afterword to be returned.
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy. Today, the Ancient Buddha of Nanping, Daoji, has presided over the descent of the immortals and Buddhas to compose the thirty-six chapters of "The Great Dao as One Continuum," titled "Transformation and Return," for review and improvement. This offers a space for reflection on the Primordial Great Dao of Yiguan and all religious cultivators, creating great causes and conditions for achievement.
How can one achieve greater accomplishments? It is essential to act in accordance with reason and reality, elevating the conditions for one's own growth, and transcending to return to the true nature. Well, the fragrant tea and sweet wine we shall enjoy alone. OK, this is an opportunity bestowed by the Ancient Buddha Nanping Daoji, to be savored exclusively. Thank you all for your hard work. Farewell!
跋、凡例
##Void Ascendant (Homage to the Ancient Buddha of Void, Ascendant Virtue, Human and Celestial Realms)
##Void-Penetrating Immortal Maiden
Namo, the bodhi opens for all beings; the grace of the Medicine Master is bestowed upon the common people.
Thus come, thus go, true reality abides;  
The Buddha descends to Chongxin, composing this epilogue.
Postscript I
The function of an "epilogue" is to evaluate the conclusion of a book, primarily based on whether it can offer benefits to all sentient beings. This is the most essential criterion, as it also serves to refine one's own moral virtues in human existence. Through this, sentient beings can strive upward, advancing themselves toward the causes and conditions for transcendent achievements.
Hence, in the "Postscript," affirmation, appreciation, and confidence are bestowed, for the "Dadao Series" serves as the practice of the Mahayana Bodhisattva path undertaken by Chongxin today. It is understood as embodying the truths of heaven and earth, carrying out virtuous deeds and essential principles in the human realm. Moreover, it compensates for the shortcomings of all classical texts while aligning with the necessities of the present era.
In the process of "turning toward" and "orienting to" all sentient beings, how can one cultivate wisdom and elevate oneself? This must be achieved through one's own efforts. Over two thousand years have passed since ancient times, and now we find ourselves deeply embedded in the cyclical time and space of the six realms of rebirth. For the human world, it is no longer possible to rely solely on the ancient classics for guidance and practice.
Whether it is the practice of the Hinayana, Mahayana, or Vajrayana, all are influenced and hindered by the process of being conditioned by the scriptures. How can one begin to grow in understanding one's own existential orientation and interests? One may only know that the scriptures are quite excellent and comprehensive, but if they do not align with one's current practice, it is akin to recognizing their value yet finding them difficult to follow.
If we consider today's technological civilization and question whether the classics of the past can still align with the present era, we must also recognize the process of generational shifts and the changing, restless human heart. This journey further enters the realm of religion for elevation, accumulating wisdom gained through practice, and ultimately leads to the profound realization of "illuminating the mind and seeing one's true nature, attaining enlightenment and bearing fruit." This is not only empirical but profoundly practical!
Namo, the Medicine Buddha descends,  
Bowing once in reverence.
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Court of the Ultimate, the Chongxin Hall by Imperial Decree.
On the third day of the first lunar month in the year Renwu of the Tianyun cycle, during the hour of Xu.
Namo the One-Vehicle Great Way, the Amitabha Sutra is truly excellent.
The Buddha speaks of wisdom, Bodhi ascends,  
Countless praises and chants extend without end.
Postscript II
By Imperial Decree, the Chongxin Hall: In the current era of the Confucian School and Sacred Teachings, this is seen as an unprecedented initiative. Moreover, the authored "Dadao Series" of celestial texts, for the sentient beings of the present time, thoroughly comprehend the classics of Buddhism, Taoism, Confucianism, Islam, and Christianity, offering a fusion of equality. They also enable mutual integration and mutual fulfillment among every religious sect and lineage.
There will be no conflicts or difficulties in harmonization. Moreover, by descending the process of elucidating the ultimate principles of heaven and earth, it is to help sentient beings in the human world elevate their understanding of "illuminating the mind, perceiving one's true nature, attaining enlightenment, and realizing fruition," thereby providing a genuine direction. In the human realm, this precisely means becoming the master of oneself.
Rather than entering into religion and being swayed by its scriptures, it becomes even more difficult to fully comprehend the clear teachings of the original texts—such is the case for sentient beings! If one cannot view religious scriptures from a broader perspective, if one remains confined within the doctrines of one's own religious sect, it becomes exceedingly challenging to gain clarity on the teachings of other religious scriptures.
Nor can they elevate the fundamental causes of the evolutionary process of heaven and earth. In the works of the "Dadao Series Celestial Books," they are presented with utmost fidelity and relevance to all believers in the human path, ensuring that the process of embracing religious faith does not become an obstacle. Instead, it leads to a thorough understanding and completeness of all classic teachings.
It is precisely by advancing towards a more fulfilling and wise realization of oneself, which is also the most difficult aspect for contemporary practitioners to comprehend in terms of phenomena. If one can clearly understand mutual fulfillment and admiration! Through the integration of all religious scriptures and doctrines by the Confucian School of Sacred Teachings, without being confined by scriptural meanings, one can comprehend the great virtues bestowed by earth and heaven, and manifest them in the human world.
Namo Amitabha Buddha descends, with a second postscript appended.
The Sacred Teachings of Confucianism  
The True Heart School of Buddha  
The Great Dao Court of the Wuji  
The Chongxin Hall, Reverently Established by Imperial Decree
On the third day of the eleventh month in the Renwu year of the Tianyun era, during the hour of Xu.
◆ Decree ◆
完書繳旨
##Chongxin Chairman, Wenhang Shengdi
◆ Postfaces & Praises ◆
跋、凡例
Namo, all beings chant the Tathagata;  
The great sun's radiance embraces the multitudes with compassion.
The Tathagata Buddha descends with a sincere heart,  
The Great Way, ever consistent, has now arrived.
Postscript Three
The "Dadao Series Classics" authored by Chongxin Hall are comparable to the scriptures of any religion, and are even more suited to sentient beings in the present era as a foundation for returning to and transcending the origins of karma. They not only help sentient beings understand the evolution of heaven and earth and the grace of virtue, but also represent the fundamental efforts jointly undertaken by the divine beings and Buddhas of the heavens.
To create the foundational resources for the "21st Century Lotus Buddha Pure Land" in the human world, if we step back and observe: among the classics of the past, how many can truly align with the aspirations and pursuits of beings in the present era? They are exceedingly rare, and humanity fundamentally lacks such a concept!
Thus, one can utilize technological civilization to elevate oneself and return to the source of resources, while also in the human world, thoroughly reforming and transforming all past karmic obstacles. Otherwise, if the beings of Jambudvipa are driven by every thought and intention entangled in karmic hindrances, how can they possibly break free from the entanglements of their past causes and effects?
It is essential to truly understand the practice of "the theory, concepts, and conduct of Consciousness-Only," thereby entering the stages of the Bodhisattva path of the Mahayana! Take "clarifying the mind and realizing one's true nature, attaining enlightenment and fruition" as the fundamental cause and condition for one's own growth, and genuinely accumulate resources for "realizing one's true nature and attaining fruition" in the future.
It is precisely the descent of the heavenly deities and Buddhas to enlighten the world, and also the collective efforts of all virtuous beings, that enable one to attain and thoroughly comprehend these truths through one’s own practical efforts. One must consistently maintain a humble and reverent heart, as the foundation for future accomplishments, while also penetrating the unfolding processes of heaven and earth, thereby achieving the ability to soar through the vast expanse of the celestial void.
"Postscript" Affirmation: The Dadao Tian Shu series authored by Chongxin Hall has earned the praise and affirmation of the Heavenly Realm and all the Immortals and Buddhas. It began with perseverance and diligence, starting from scratch without any resources, and has gradually achieved tangible results and efficacy. By disseminating these teachings to benefit the growth of humanity, it contends with heaven and earth for eternity. What say you all?
Namo Mahavairocana Buddha, descending to vanquish the three poisons.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Wuji, and the Chongxin Hall by Imperial Decree.
At the hour of Xu on the third day of the first month of winter in the Renwu year of the Tianyun cycle.
We three have withdrawn to jointly deliberate on the expansion and promotion of the fourth phase of the sacred mission of Chongxin.
◆ Decree ◆
完書繳旨
##Infinite Realm Chariot Attendant  Hemp Immortal Maiden
◆ Postfaces & Praises ◆
跋、凡例
Void and substance, heaven and earth, penetrate the boundless;  
Emptiness revolves through the mortal dust, embracing all living beings.
The highest virtue is not conscious of virtue;  
Human conduct in virtue follows the guidance of worldly teachings and causal conditions.
Editorial Principles
I. Imperial Decree to the Chongxin Hall: The series of celestial texts on the Great Dao, authored here, address the many bottlenecks often encountered by sentient beings after embarking on religious practice. Without understanding how to resolve these, it is essential to thoroughly comprehend the true reality of heaven and earth's evolution. Only then can obstacles and bottlenecks be genuinely transformed and eliminated through practical realization, embodying the true nature.
II. The Dadao Series: This constitutes the Treatise Collection, with each volume faithfully elucidating the process through which the virtues and blessings of heaven and earth, the cosmos, the Wuji, and the void descend and transform. It enables sentient practitioners to thoroughly comprehend the scriptures of any religion, allowing the religious classics they believe in to align with the conditions of individual faith and support, thereby fostering elevation in the present era.
III. The Great Dao is One and Continuous: From Heaven and Earth evolve all sentient beings, without distinction among the religions of Confucianism, Daoism, Buddhism, Christianity, or Islam. Moreover, it harmonizes with, elevates, and mutually validates any emerging religions. This approach to religious faith does not cling solely to one’s own religion as the "only truth under heaven"—a narrow and impure mindset.
IV. Yiguan: This is intended to provide a reference tool for the practitioners of the "Innate Yiguan Great Dao" today, offering guidance in faith. Through the Yiguan Great Dao, one can elevate oneself, sparing future hardships, and enter the Maitreya Pure Land for cultivation. Moreover, it allows for a relaxed transcendence into the Wuji and Void Pure Land worlds in the present moment.
V. On the Compilation of Sutras and Classics: Precisely because the celestial immortals and Buddhas have endured arduous journeys through wind and rain, they have now descended to impart all past achievements and karmic origins. This endeavor aims to compile the accumulated experiences of the numerous immortals and Buddhas through the Confucian tradition and sacred teachings in the human realm, thereby elevating human faith and enriching the discourse and scriptures.
Six, the Primordial Unity of the Great Dao: Whether for practitioners of the Primordial Unity of the Great Dao, or for those within Buddhist faith, and regardless of Daoist or Confucian traditions, as well as followers of Christianity and Islam, all can genuinely find within their own religious beliefs a sound process of reliance and a more practical transcendence of karmic origins.
VII. The Evolution of Heaven and Earth: For any religion within the human world, its role is merely to uphold teachings within a specific domain; it is difficult to achieve comprehensive salvation. The aim is to illuminate the process of the evolution of heaven and earth, complemented by the blessings of contemporary technological civilization, and to annotate this truthfully within the celestial texts of the Dadao series, thereby realizing its verification in the human realm.
VIII. The Resources of Heaven and Earth: They provide conditions for all beings on earth, endowing them with opportunities for enlightenment. Yet, do sentient beings merely cling to their own beliefs? Or even reject the teachings of the "Dadao Series" or other classics? If so, they remain bound to the cycle of rebirth in the human world.
Nine. Humanity must not merely undergo the cycle of reincarnation in the next life; it is essential to transcend it. Elevation depends on each individual’s perspective and faith. If one can delve within to unearth treasures, the benefits will be boundless. This is precisely the purpose of the Dadao series: to provide practitioners with a broader foundation of faith to rely upon, thereby achieving true authenticity!
Ten. The Primordial Way of Yiguan: For followers of Buddhism and the Primordial Way of Yiguan, the "Dadao Series" provides comprehensive resources elucidating the evolution of heaven and earth. Serving as the "Treatise Treasury," it can contribute to the establishment and elevation of a future earthly paradise. This is achieved through each individual's willingness to participate and their readiness to receive its benefits.
Eleventh, by the Imperial Decree of Chongxin Hall, the Principal of the Reason Pen: Since the first series of "The Heart Lamp of the Great Dao" was authored, up to now, the thirteenth series, "The Great Dao as One Continuum," has been completed. Over these six years, the Heavens have overseen Chongxin's diligent efforts in disseminating the teachings, and when combined with the time spent on the earlier works of the Xing Shan Hall, a total of twelve years have passed.
Twelve. Following the completion of the third phase: the fourth phase of promoting the sacred mission is now initiated. Each volume of the Heavenly Texts in the Great Tao series is composed under the protection of celestial deities. It is essential to cherish them greatly and not to desecrate them, lest one incur divine retribution and suffer consequences that are difficult to absolve. This is a matter that must be understood in the present era.
Thirteen. If you have any requests: You may assist in printing the heavenly book *The Great Dao as One*, and Heaven will consider granting the elimination of karmic obstacles to those who make such requests. Moreover, for the efforts of those who preach, distribute, assist in printing, or participate in the writing, Heaven will never fail to reward their hard work, sacrifices, and dedication. In the future, they will receive returns in accordance with their contributions.
True Buddha Heart Sect, Master of Humanity and Heaven,  
The Venerable Void descends to establish the precepts for the mortal realm.
The Sacred Teachings of Confucianism  
The True Heart School of Buddha  
The Great Dao Court of the Wuji  
The Chongxin Hall, Established by Divine Decree
On the third day of the Eleventh Month in the Renwu year of the Heavenly Cycle, at the hour of Xu.
◆ Decree ◆
完書繳旨
##Chongxin Zheng Zhuxi (Revered Chairman of Chongxin)  
Xukong Shangren (Venerable Master of the Void)
◆ Postfaces & Praises ◆
跋、凡例
From the boundless void descends the mortal realm,  
The awakened spirit comprehends the opening of karmic ties.
The Immortal Maiden first ascends our sacred altar,  
Gathering with virtuous scholars, rituals are set in order.
All Saints, Buddhas, virtuous beings, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Buddhist venerables—Namo Medicine Master Buddha, Namo Amitabha Buddha, Namo Mahavairocana Buddha—together with the rightful presiding master of our lineage, the Supreme Master of the Void, have descended to jointly compose the epilogue and general principles of *The Consistent Great Dao* for the Chongxin lineage. This is an affirmation and commendation of the sacred endeavors of Chongxin.
It is also appropriate to praise and encourage the efforts made by the lineage master in organizing the principles of our sect. Therefore, today at Chongxin, all the immortals and Buddhas have gathered to discuss the future sacred tasks and the development of the fourth phase. It is hoped that more effort will be devoted to embodying and propagating the teachings of the Great Dao series. This is a rare opportunity that comes once in a thousand years—will you cherish it? Reflect on it yourself!
Today, I have ascended to Chongxin for the first time, joining all virtuous students in discussing preparations for future propagation. I hope we can dedicate more effort to expansion. In applying the mindset to each individual, the key lies in how to adjust one’s own errors and misconceptions, for only this embodies true authenticity. Otherwise, even after entering Chongxin, it will be difficult to transform the negative karmic consequences of this life. How then can one possibly succeed?
Can one return to the Wuji Heavenly Principle or the Void Heaven in a single step? Not necessarily! As your teacher descends from the Void to the mortal realm, it is to guide those cultivating in the direction of "spiritual communication and mediumship" to ascend to a higher level. This will not hinder the current human world but will allow them to benefit truthfully, enabling them to understand in the future how to apply and disseminate these teachings.
◆ Decree ◆
完書繳旨
##Imperial Envoy, Marshal Ma Tianjun
##Chongxin Grand Chairman, Southern Heaven's Civil and Military Sage Emperor
The Great Way is now unified, fulfilling the divine intent;  
Presented to the heavens, virtue and purpose are bestowed.
The three phases of holy work are marked by a pause, ushering in the distinct path of the fourth phase.
With reverence, I have received the completed document and returned it to fulfill the imperial decree.
All Saints and Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy, good evening! Today marks the completion of the third phase of our sacred mission since the establishment of our lineage's hall. It also coincides with the submission of the thirteenth volume of the Great Dao series of celestial texts, "The Unity of the Great Dao," making it a truly honorable occasion for us as teachers.
By decree, dispatch the Immortal Maidens of the Ethereal Void—the Numinous Communicator, the Numinous Gatherer, and the Numinous Channel—to respectfully receive the Sacred Decree of the Wuji at thirty li from the hall and escort it here. Also dispatch the Celestial Honored Ones of the Ethereal Void—the Imperial Messenger, the Brush Descender, and the Great Dao of the Silver Brush—to respectfully receive the Sacred Decree of the Wuji at twenty li from the hall and escort it here. All other divine beings and the cultivating scholars of the Wuji Great Dao Institute shall line up in formation to await the arrival, ensuring no breach of decorum.
By imperial decree, the sacred heart descends in reverence;  
The virtue of Ma Xiangu spreads widely, touching all hearts.
The Great Way's unified teachings are fully expounded in this book,  
Renewing virtue as it transforms all lands across the seas.
By Imperial Decree, the Wuji Edict descends upon the Chongxin Taoist Altar to be proclaimed, with both deities and mortals bowing in reverence!
Imperial Decree Announced
Respectfully Received
The Great Heavenly Mother of Wuji decrees:
The Heavenly Mother resides in the sacred realm of the Celestial Principle, constantly employing every possible means to guide and enlighten the sentient children of the southern continent of Jambudvīpa, urging them to return and transcend. Yet despite exhausting all methods, she remains unable to lead these sentient beings back to liberation. As a result, they repeatedly sink into the turbid and evil world of the five impurities, further deepening their downfall through attachment to worldly illusions and the creation of karma.
Moreover, it is difficult to use clear thinking to elevate and return, often causing the Mother's heart great sorrow! It is hoped that all immortals and Buddhas, in their benevolent teachings for humanity, must guide and bestow the truth upon all sentient children, enabling them to truly elevate and grow, so that they may attain good benefits and transcend.
In the Taoyuan region of Taiwan, within the Southern Continent of Jambudvipa, the Chongxin Hall was established under the sacred decree of the Motherly Heart. Since its founding, it has consistently produced the "Dadao Series Celestial Books," guiding all sentient children to freely traverse the truth, enabling them to embody and witness the virtuous grace of heaven and earth within themselves. Regarding the actions and endeavors of the Chongxin Dao Center, there is both supervision and hope that they may elucidate the true meaning through the principles of heaven and earth.
Now that the thirteenth volume of the "Dadao Series," *The Unity of the Great Dao*, has been completed, the Mother's heart is greatly comforted. Li'er has remained steadfast in his resolve, never compromising in the sacred duties and the teachings of the immortals and Buddhas, while also achieving outstanding results in spreading the teachings far and wide. Thus, the Mother holds him in even greater affection and care. Furthermore, Vice Chairperson of Chongxin, Immortal Ma Gu, has reported all matters of Chongxin to the Mother.
The sincere and commendable efforts to promote and expand the Chongxin spiritual lineage have been truly remarkable. Now that the third phase of the sacred mission of Chongxin has been completed, it is only fitting to reward the diligent contributions of the Chongxin deities and all its devoted followers. Two jugs of celestial nectar are hereby bestowed: one to be granted to the immortal beings of Chongxin, and the other to the faithful children of Chongxin, to enhance their blessings and wisdom.
Furthermore, may future financial fortunes proceed smoothly and prosperously, and may the "Chongxin University" be established at an early date, serving as nourishing sustenance for education in the human world. This is what the Mother’s heart hopes for, and it can be universally transformed through the "Dadao Series Celestial Books," precisely benefiting all spiritual children in their religious faith, enabling genuine growth and elevation, and a return to transcendence.
The Supreme Celestial Mother of the Wuji Descends, Issuing a Sacred Decree.
The Sacred Teaching of Confucianism, the True Heart School of Buddha, the Great Dao Academy of Wuji, the Chongxin Hall by Divine Decree.
On the tenth day of the eleventh lunar month in the Renwu year of the Tianyun cycle, at the hour of Xu.
Upon the completion of the decree's proclamation, it signifies yet another affirmation and fulfillment of duty for our lineage. The mission and sacred tasks of the next stage will be greater and more expansive. Your master must now swiftly return to the Wuji to deliver the decree. Until we meet again!
In the realm of illusion and reality, truth is transmitted;  
Through the mundane world's empty turns, all is as it should be.
The virtuous walk the great path with integrity;  
Human hearts are bound by mutual reliance.
Today, we have respectfully received the sacred decree of the Eternal Heavenly Mother, which has been solemnly proclaimed in the hall. Shortly, we will continue to reverently welcome the Jade Edict of the Vast Heaven to the hall, commanding the dispatch of our lineage’s Bodhisattva of Compassion from the Void, the Holy Mother of Heaven from the Void, and the Rainbow Immortal Maiden from the Void, to receive the imperial carriage twenty miles away.
The decree orders the Virtuous Celestial of the Void, the Celestial of Order and Governance in the Void, and the Soaring Dragon Celestial of the Void to receive the imperial carriage five li away; all other deities, Buddhas, disciples, and the spiritual cultivators of the Wuji Great Dao Academy shall line up in formation to await the carriage, ensuring no breach of etiquette!
Imperial Envoy bearing the decree descends to the sacred hall;  
Ma Tianjun descends, bestowing the voyage of virtuous intent.
The August Heaven's Jade Decree is bestowed upon Chongxin,  
The Great Way's single thread completes the sacred text.
Imperial Edict Commences Reading
Respectfully Received
The Jade Emperor, the Great Heavenly Lord, the Mystically Sublime and Supreme God, decrees:
Sitting upon the throne as the supreme sovereign, I hold the aspiration that the compassionate teachings may achieve tangible merits within the mortal world. Within the sacred system of Confucian doctrine, there now exists: the Yi Chi Chong Xin Hall in Taiwan, where the Principal of the Reason Pen leads all virtuous beings of compassion to jointly author the "Great Dao Series." To date, the thirteenth volume of the series, titled *The Unity of the Great Dao*, has been completed.
It is fitting to complete the mission and return to heaven, which greatly pleases Our heart. The steadfast dedication of Chongxin Taoist Lineage to pioneering and delivering sentient beings stems from the Confucian tradition’s unwavering adherence to the grace of Heaven. This has been accomplished through the innate potential and the primordial great vow, resulting in the completion of the thirteen-volume "Great Tao Series Celestial Books." This achievement affirms and encourages the entire Chongxin community, and it is truly genuine.
The Confucian lineage has declined over the past decade, and now the "True Buddha Heart School" alone shoulders the great responsibility of Heaven, serving as its pillar. All the dedication and efforts made by its talents have been affirmed by Heaven and the multitude of immortals and Buddhas. In particular, the Lord of the Southern Heaven, Emperor Wenhéng, has consistently praised the Chongxin Dao lineage for its unwavering resolve in overcoming all difficulties.
Furthermore, there is considerable affirmation of the conditions for the works in the "Dadao Series." Moreover, by genuinely adhering to the principles of "punctuality, lawfulness, trustworthiness, and righteousness" in the creation of these works, the celestial texts of the Dadao Series have gained the recognition, affirmation, and praise of the Heavenly Realm. This truly reflects the effective guidance and nurturing efforts of the deities and Buddhas, which is indeed commendable!
These conditions are precisely the talents and pillars bestowed by Heaven. The achievement of great potential is created and attained by oneself. Moreover, Heaven never fails to reward the diligence everyone has devoted. In the future, it will be through one's own genuine efforts that the accomplishment of ascension, transcendence, and return will be realized. This is truly commendable, praiseworthy, and encouraging!
The Great Jade Emperor, the Supreme Deity of Mystical Radiance, bestows the Jade Decree upon
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Infinite, the Chongxin Hall by Imperial Decree.
On the tenth day of the eleventh lunar month in the Renwu year of the Tianyun cycle, during the hour of Xu (7-9 PM).
Excellent! The decree has been proclaimed. Congratulations to the revered deity of Chongxin for achieving meritorious deeds, yet remaining unattached to the rewards of such accomplishments. Truly, this exemplifies the cultivation of a model pillar of humanity. You have all labored diligently. I shall now return to the Heavenly Court to report the completion of this decree. Until we meet again!
Returning to the Devoted Heart to Receive the Decree,  
Completing the Great Way’s Unified Revelation.
Heaven above surely commends and praises, the students of gods and Buddhas uphold virtue and resolve.
Good evening to all holy Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, we have respectfully received the Sacred Decree of Wuji and the Jade Edict of Haotian, which were proclaimed at our hall. It is also announced that the submission of the completed thirteenth volume of the "Great Dao Series," titled *The Unity of the Great Dao*, has been fully accomplished. This is truly a joyous and commendable occasion. Furthermore, we extend our recognition to all the deities, Buddhas, and students of Chongxin for their unwavering determination.
Through the diligent efforts of the Patriarch of the Li Bi Sect and the Hall Master Lin, numerous challenges were overcome, and each time their achievements were judged by Heaven as "excellent." This is a testament to the unwavering resolve of the Patriarch of the Li Bi Sect, as well as the great wisdom, intelligence, and diligent dedication of Hall Master Lin. Such efforts pave the way for the future creation of a Pure Land on earth and the cultivation of resources for enlightenment.
It is precisely because the disciples are affirmed and comforted by the Master, and because the remaining students can remain steadfast in their resolve, that under the guidance of the Sect Leader, Academy Head, and Hall Masters, they are able to accomplish the Pure Land in the human realm and glorify the achievements of the Daoist system. These accomplishments are their own, and these gains are their own! The Master is fortunate to join all virtuous disciples in promoting and expanding the Great Dao, which is all the more worthy of commendation.
Now that all sacred tasks of the third phase of the Yichong Xintang have been completed, the foundational work of education has also been fully accomplished up to the present moment. Moving forward, we will embark on the fourth phase of grand sacred tasks, exploring how to expand our efforts so that everyone may benefit endlessly and gain tangible rewards in practice.
Furthermore, for those practitioners among this group who have returned to the Wuji Li Tian Spiritual Academy to cultivate, it is hoped that they will strive together to achieve their own learning and growth. In the future, they shall take on the role of mentors, acting as agents of Heaven to disseminate its teachings and embody its way, thereby bestowing great virtue and grace. This is the accomplishment they must achieve for themselves, and they must endeavor diligently!