Dadao Series — Book 20
English Edition · 大道真如
◆ Prefaces ◆
The twentieth volume of the Dadao series, "The True Thusness of the Great Dao," presents the Celestial Book for observation. It faithfully records all past evolutionary processes of the vast cosmos and earth. This is the revelation of celestial mysteries by the Supreme Heavens, bestowed upon all sentient beings, original spirits, and Buddha’s disciples in this era of the great cosmos, offering elevation and benefit to humanity.
Without such a divine opportunity and favorable conditions, how could one comprehend the true nature of "spiritual causation" and discern the distinctions within "spiritual truth"? As for the manifestation of this divine mystery in the mortal world: it stands as the foremost in the present age, revealed through the existential orientations of all sentient beings and original spiritual disciples throughout history.
In the world of sentient beings, beyond the realm of physical reality, there exists a spiritual realm that sustains the body by connecting it to the fundamental causes and conditions. If one cannot align the body with the essence of spirituality, how can one reveal and dispel the delusions that have persisted through the ages? This, in turn, serves as the driving force for all living beings throughout the vast universe.
It is essential to understand that, in addition to the necessity of possessing a physical body, one must also have a "spirit" to inhabit it in order to possess all forms of vitality. However, this fundamental foundation raises the question: Why, in this mundane world, must one have a physical body and then require a spirit to inhabit it? Without the infusion of spirit, one cannot be called a human being—it is merely a body!
You in the mortal world also say: it is merely a corpse! So how can one understand how spiritual nature could possibly enter such a body? If you can penetrate this in your present state, you will comprehend all the causes and consequences. Thus, the Heavens have initiated the writing of the Dadao series of celestial books, whose essence is to thoroughly illuminate the vast cosmos and the world!
Furthermore, many divine mysteries have been bestowed from above, elucidated within the Celestial Sound and True Transmission. The Chongxin lineage, through the sacred texts of the Great Tao series, has been granted access to firsthand revelations and divine insights. The fundamental purpose of propagating the Great Tao is to compassionately guide the sentient primordial spirits and Buddha-seeds of this present era, elevating them toward return and liberation—this is the true path!
This is not a condition that ordinary individuals can attain, nor is it a revelation of heavenly mysteries that can be easily accessed. It is a manifestation of grace and fulfillment bestowed upon the Chongxin Sect as the foremost lineage within the cosmos, enabling its members to grow and learn within the framework of heaven and earth. It is essential to comprehend the significance of such divine revelations, as well as to reflect on how the spirit is invested into the physical body.
Regarding the spiritual existence within the physical body, what is its ultimate fulfillment? There must be an interconnected cycle of cause and effect between the two. How can all sentient beings and original spirit Buddhas in the human world thoroughly comprehend this spirituality? Or is it only possible to understand one’s physical body, while finding it exceedingly difficult to grasp how one’s spirituality merges into the body?
From the perspective of modern medical science: it is yet another process shaped by the ten-month gestation, and further, by the union of the cosmic forces of yin and yang, which enables survival under the protection of a maternal body. However, it must also involve the infusion of a spiritual essence at the moment of existence. How, then, does this spiritual essence enter precisely at the instant of conception?
Is this the point of delusion in your human world? In truth, it is not! This infusion of spirituality occurs only after the fetus has left the mother's body, when the spiritual essence is then instilled within. Under such conditions of karma, sentient beings may believe that the fetus within the mother's body already possesses spirituality and is capable of movement, but in reality, this is not the case!
This precisely describes the fetus: it can live and move, yet it merely absorbs nutrients from the mother's body under her protection. Thus, it is indeed safeguarded by the mother, but its own spirit has not yet entered the body. This may seem contradictory to modern medical principles, yet in truth, it is not contradictory at all!
Due to the protection of the maternal body, although some spiritual essence is implanted, there is no "primordial original spirit" that enters the body. This condition of karmic affinity forms the original foundation of the "three souls and seven spirits." You should understand that within the spirituality of the three souls and seven spirits, it is by no means the true spirit that is invested. At this stage, it remains in a state of chaos.
It is only after departing from the mother's womb that the spiritual essence can be instantaneously implanted into the physical body. This marks the distinction between the infusion of "spirit and body." Moreover, at the moment when the body receives the prior "three hun and seven po," the "life soul, consciousness soul, and spiritual soul" must first be unified into one, before the spiritual essence can be implanted into the body.
Among these, many are the rewards and punishments of karmic retribution from past lives, implanted within the body. Why are all bodies alike, yet blessings and misfortunes differ? Precisely because the true and authentic spiritual nature, at the very moment it enters the body, inevitably transplants the original foundation of karmic causes and effects from past lives.
Selection is made among the virtuous, the ordinary, and the wicked, each with their distinctions. As for the implantation of spirituality into the physical body, it is the continuation of karmic causes and effects from past lives into the present. All sentient beings, originally spiritual disciples of the Buddha, are bound and constrained by the magnetic field of heaven and earth when their spirituality enters the physical body, all due to the karmic causes and effects of past lives.
Master Lixin Guangming
Inscribed at the Taoyuan Buddhist Hall during the Spring Festival of the Year Wuxu.
Dadao Zhenru Editorial Journal
目次
##Lord of the Southern Heaven, Sage Emperor Wenheng
December 16, 2005, the sixteenth day of the eleventh month in the yiyou year (Friday)
With unwavering diligence and courage, without negligence or oversight, steadfastly fulfill your mission. Additional rewards will be bestowed upon meritorious achievements to honor the labor of creation, guiding primordial souls to transcend and return.
All virtuous connections of human beings are brought into their own lives from the blessings of previous existences, and then they are reborn into the mortal world. This is true for ordinary individuals, and even more so for those of lowly character. Thus, each person carries with them the karmic obstacles, evil consequences, and blessings from their past lives, entering into the union of husband and wife, which is a connection of mutual destiny, to become ancestors of future generations.
This is the fundamental connection to the true nature of the primordial spirit, through which one can thoroughly comprehend all sentient worlds. What, then, is the essence of this spiritual true nature? It is also said to be the original true nature of spirituality, or the very foundation of the soul! The soul carries the karmic seeds of past lives, implanting them into the mundane world.
It is necessary to have a physical body to lend, in order to have such a divine opportunity and favorable connection. If there is no physical body available to lend, it will be impossible for a spiritual entity to enter. Moreover, many phenomena in the world of sentient beings are manifested through the act of "borrowing a corpse to return a soul." Consider the moment of initial conception in the mother's womb, when the spiritual entity enters. This is constructed based on the principles of modern medical science.
However, this is not actually the case! Moreover, when a spirit enters a physical body, it must be facilitated by the convergence of causes and conditions. Without such convergence, what is born would merely be a lifeless infant corpse. Thus, you should understand that even after the living soul enters the mother's body, it is still possible for the original soul to depart and be altered.
This karmic connection arises from an incompatibility with the physical body's conditions, and it is only at the moment the fetus is about to leave the mother's body that distinctions are made among different energy forms. Some individuals, from the initial conception until birth, are consistently guided by the same primordial spirit, which serves to differentiate the variations in karmic retribution accumulated over lifetimes.
This is a distinction of energy, as well as a differentiation arising from the variations in the true nature of reality. It also refers to the embodiment of the "primordial spirit," the "discriminating spirituality," or the "other original spirits." Understanding these three is essential. It further speaks of the unification of the "life soul, the conscious soul, and the spiritual soul," which together form a single spiritual entity implanted within the physical body.
It is precisely through distinguishing the nature of causal energies that the sentient world, following the union of yin and yang and the interaction of heaven and earth, can differentiate within one to two months which type of causal energy—that is, the inherent differences in DNA—is at play. When the convergence of causes and conditions is insufficient, even though DNA may enter the mother's womb, it may not give rise to future life.
However, it is possible to undergo a re-implantation of this primordial DNA into another spiritual entity. Through this process, one can understand that the revelation of such celestial secrets differs in part from contemporary medical principles. Medical science only recognizes the movement of the fetus within the mother's body, but has yet to verify the involvement of the spiritual entity.
It is profoundly difficult to understand where the spiritual essence of a fetus originates. If we examine the distinctions within the spiritual essence of a fetus, we can clarify the differences in medical principles, which inevitably lead to the question: where does spirituality come from? And what kind of spirituality can be instilled? All of this arises from the union of the vital essences of heaven and earth, where the original DNA is implanted—this is the true path.
Through the original DNA, if it is only implanted into the physical body, how can the distinctions in the original spiritual seed causes be clarified? This has been an enigma surrounding the maternal womb for ages; even with contemporary scientific and medical theories, neither can explain where these spiritual seed causes originate from.
It is an eternal mystery, how could you possibly comprehend it? Indeed not! The very distinction of the spirit entering the body, along with the karmic cycles of all past lives, can influence the delay of the spirit's descent into the body. One may come to understand that both spirit and body are united through the interplay of the cosmic forces of yin and yang within the DNA.
Thus, within the convergence of causes and conditions, future generations are brought into being. Yet, how can one discern which spiritual essence enters into this process? Are you aware of this? Not at all! This is precisely why the Chongxin lineage urges you to diligently accumulate RNA elevation—it is through this that your DNA is enhanced, forming the profoundly scientific foundation of our origins.
This is precisely what can be verified by your worldly scientific instruments! If flawed DNA is implanted, the resulting descendants will likewise be flawed. Conversely, by enhancing superior DNA—that which can produce excellent descendants—improvement can be achieved in the present moment. You are precisely elevating DNA to a higher level.
It is created by RNA, which is a very realistic foundational project for spiritual seeding, and it is also immense, something that can be proven by human medical technology! Moreover, what modern medical technology can understand is only that there is a spiritual entity implanted into the body. At present, it is still unable to fully comprehend what the spiritual seed implanted into the body actually is.
This is the cause and condition in dreams, merely a brief departure, not a prolonged one. Even the longest departure in the human world, in terms of spirituality, lasts only half a month at most. However, for some genuinely cultivated practitioners, it is possible to separate and depart for a longer duration. Yet for ordinary human beings, it can only last about a week.
Master Lixin Guangming
Inscribed at the Tao Yuan Buddhist Hall during the Spring Festival of the Year of Wuxu.
Dadao Guangming: Preface
目次
##Before the Throne of the Limitless, the Mysterious Maiden Immortal of the Nine Heavens
Diligent and courageous, never slack nor neglect; on the day of completion, rewards shall be bestowed anew.
◆ Postfaces & Praises ◆
讚引、頌賀、序言
December 20, 2005, the twentieth day of the eleventh month in the yiyou year (Tuesday).
◆ Prefaces ◆
目次
## Chongxin Chairman, Wenhang Sage Emperor
ZERO　Foreword
005 Editorial Notes by Zen Master Lixin Guangming
008 Foreword by Zen Master Lixin Guangming
ONE    Preface
014 Receiving the Imperial Decree to Compose the Book — All Holy Teachers
020 Preface, Odes of Felicitation, and Expressions of Praise—The Venerable Teachers of All Sages
TWO: The Nature of Spirit
025　　Chapter 1: The Origin of Life　　　　　　　　　Ancient Buddha of the Void, Virtuous One of Heaven and Humanity
031 Chapter 2: The Origin of Spiritual Nature — Ancient Buddha Nanping Daoji
038 Chapter 3: Divergence in Spiritual Nature  
Nanhai Ancient Buddha
045 Chapter 4: The Cause of Spiritual Nature — Homage to the Ancient Buddha Dipankara
Chapter 5: The True Suchness of Spiritual Nature  
Hongjun Laozu
059 Chapter 6: The True Suchness Essence

Xuanxuan Supreme Being
066 Chapter 7: The True Suchness of Spiritual Nature — The Great Emperor Pangu
074 Chapter 8: The True Suchness of Spiritual Nature  
The Primordial Emperor Fuxi
082　　Chapter 09: The Infusion of Spiritual Essence　　　　　　　　　　Emperor Shennong
089 Chapter 10: The Essence of Spiritual Nature  
The Ancestral Founder of China, the Yellow Emperor
096 Chapter 11: Spiritual Functions  
The Three Pure Ones, the Primordial Heavenly Venerable
THREE: The Three Souls in Communion
Chapter 12: The True Function of Suchness  
Tongtian Jiaozhu, Lingbao Tianzun
Chapter 13: The Awakened Soul  
Supreme Dao Ancestor, Celestial Worthy of Virtue
118 Chapter 14: The Soul of the Spirit The Great Heavenly Worthy of Salvation from Suffering, Taiyi
125 Chapter 15: The Ascent and Descent of Souls — The Immortal Maiden, the Mysterious Lady of the Nine Heavens
133  Chapter 16: Activation of the Spirit  
Before the Throne of the Infinite  
Immortal Maiden Xu Feiqiong
141 Chapter 17: The Cause of Activation  
Before the Throne of the Infinite, Immortal Maiden Dong Shuangcheng
149 Chapter 18: The Spirit Chariot Possesses the Body — Immortal Ma Before the Wuji Throne
FOUR: External Demonic Obstructions
156 Chapter 19: Spiritual Resonance and Connection  
Nanhai Ancient Buddha
163 Chapter 20: Ideology — Ancient Buddha Nanping Daoji
169 Chapter 21: The Rule of the Conscious Mind  
Namo Ancient Dipankara Buddha
Chapter 22: The Distinction Between Illusion and Reality May Be Clarified  
Namo Ancient Buddha of the Void, the Virtuous Among Humans and Devas
Chapter 23: Ghosts, Monsters, and Evil Spirits  
Donghua Emperor
187 Chapter 24: The Sacred Immortals and Buddhas — The Emperor of Western Splendor
193　Chapter 25: The Stirring of the Heart-Demon　　　　　　　　　The Sovereign of Southern Florescence
200 Chapter 26: The Demon Heart Emerges  
The Northern Splendor Emperor
207 Chapter 27: The Demon Heart Transformed Chinese Emperor
FIVE: The True Nature of Suchness
213　　 Chapter 28: Readjustment　　　　　　　　　 Deity of the Golden Virtue
220　　Chapter 29: Transforming the Environment　　　　　　　　　　The Virtuous Star of Wood
227 Chapter 30: Elevating the Original Spirit — Star Lord of Water Virtue
233 Chapter 31: The True Thusness of Buddha-Nature The Star Lord of Fire Virtue
240　Chapter 32: The Demonic Nature and True Suchness　　The Star Lord of Earthly Virtue
246　Chapter 33: The Spirit’s Intermediate State — Ancient Buddha, Daoji of Nanping
253 Chapter 34: The Differentiation of the Intermediate State — Ancient Buddha of the Southern Sea
259  Chapter 35: The True Form of the Intermediate State  Homage to the Ancient Buddha Dipamkara
266 Chapter 36: The True Form of the Central Yang  
Namo Ancient Buddha of the Void, the Virtuous One of Heaven and Humanity
SIX  Final Chapter
272　　Postscript and Notes　　　　　　　　　　　　　The Revered Teachers of All Sages
280  Submission of the Completed Book to the Imperial Decree — All Sages and Honored Teachers
Dadao Zhenru Nature of your Universe Contents
◆ Postfaces & Praises ◆
讚引、頌賀、序言
December 23, 2005, the twenty-third day of the eleventh month in the yiyou year (Friday)
◆ Decree ◆
完書繳旨
Truly commendable and praiseworthy, it is hoped that all deities and Buddhas of Chongxin, along with Lier and the virtuous sons and daughters, will unite their hearts and efforts to become vanguards of the Great Dao, genuinely promoting and guiding others. Such dedication is admirable and encouraging. With reverence, both divine and mortal beings bow in gratitude.
◆ Prefaces ◆
目次
##Imperial Commissioner, the Great White Immortal Elder
The teachings of the Southern Heaven reveal the truth,  
Through the sacred gate of the Lord, the principles of the Way are conveyed.
The Literary Sage watches over Chongxin Hall, as the Holy Emperor ascends the platform to receive the sacred decree.
Respectfully receiving the Sacred Decree of the Infinite and the Jade Edict of the Vast Heaven.
Today marks an auspicious occasion for our Chongxin Sect to reverently receive the Sacred Decree from Heaven. In the Dadao series, the twentieth volume of the Celestial Book is being composed to elucidate the fundamental principles of enlightenment, offering sentient beings, original spirits, and Buddha’s disciples the opportunity to inherit the true essence of wisdom. This serves as the foundation for teaching and the educational curriculum for learning and growth.
The auspicious hour has arrived. Command is given to dispatch from our lineage the Celestial Venerables of Void Dao Transmission of Virtue, Void Phoenix Soaring, and Void Dragon Soaring to respectfully receive the Sacred Decree of the Wuji thirty li away; and to dispatch from our lineage the Immortal Maidens of Void Colored Spirit, Void Colored Rainbow, and Void Colored Rosy Clouds to respectfully receive the Sacred Decree twenty li away and bring it to the hall for proclamation. All other deities, Buddhas, disciples, and the cultivating fellows of the Wuji Great Dao Institute shall line up in ranks to await the arrival, ensuring no breach of decorum.
The Twentieth Volume of the Dadao Series: The True Thusness of the Great Dao
◆ Postfaces & Praises ◆
讚引、頌賀、序言
December 17, 2005, the twenty-seventh day of the eleventh month in the Yiyou year (Tuesday)
◆ Decree ◆
完書繳旨
With diligence and courage, without slack or neglect, steadfast in purpose to accomplish the task, a special reward shall be granted.
◆ Prefaces ◆
目次
## Wuji Yuanjun, Immortal Ma Gu
The decree of the Wuji is bestowed upon Chongxin,  
The virtuous intent of the Nine Heavens is hereby promulgated.
Xuannü respectfully bears the Queen Mother's decree; the Immortal Maidens gather together with all sentient beings.
By imperial decree, the sacred edict of the Wuji descends upon the Chongxin lineage, proclaiming its mandate. All deities and mortals bow in reverence!
Imperial Decree Proclaimed
Respectfully Received
The Supreme Celestial Mother of the Wuji decrees:
The Mother resides in the supreme realm of the Heavenly Principle, often contemplating how to guide and deliver all primordial spirits in the mortal world, offering them the great opportunity to return and attain perfection. Therefore, she frequently issues decrees and reveals teachings to the mortal world, establishing a profound foundation for guidance and universal transformation. In guiding the return and transcendence of all sentient primordial spirits, she hopes they may encounter the true heavenly opportunity of the Great Dao.
Furthermore, regarding the decrees issued to various religious bodies and the missions established to guide and benefit all beings, the true efficacy and benefits that can be achieved today lie in the abundant harvests in the Taiwan region. In particular, the extraordinary affinity of the Yichong Xinzong lineage in the Mother’s Heart Peach Garden has manifested tangible functional benefits, earning the profound comfort and praise of the Mother’s heart.
Since the establishment of the Chongxin lineage in the year of Bingzi, under the guidance of the myriad celestial immortals and Buddhas, it has truly been guided by the "Great Dao Series of Heavenly Texts" in its writings, genuinely leading all spiritual beings to return and transcend. Moreover, it expounds with authentic principles, promoting the boundless compassion and great virtue of the heavens, creating an opportunity for the great cause of return—a truly rare and precious endeavor!
To date, a total of nineteen volumes have been completed, and it is now appropriate to further elevate the Chongxin lineage by composing the twentieth volume of the Dadao series. The Mother's heart is greatly comforted, and She has titled this work *The True Thusness of the Great Dao*. It aims to inspire all original souls in overcoming spiritual obstacles and to clarify misconceptions in religious cultivation, fostering growth through "the propagation of the Great Dao and the realization of true thusness."
It is our utmost hope that the radiance of one's own energy body will be unleashed, enabling all primordial spirits throughout the vast universe to dissolve their own delusions. By decree, the Ancient Buddha of Nanping Taoji and the Celestial Master of the Void are appointed as the presiding immortals and buddhas, with the exalted beings of the three realms serving as assisting immortals and buddhas. Upon receipt of this edict, the work shall commence immediately, so that it may be completed and promulgated for the benefit of the world at the earliest opportunity.
In the hope for the heavens, and in the guidance of the motherly heart to dispel the myths and obstacles in religious practice, there lies an opportunity for true transformation. This truly guides all who return to their course, and further offers all spiritual children the chance to ascend, grow, and transcend. This not only benefits oneself but also benefits all spiritual children in their genuine return and transcendence.
◆ Postfaces & Praises ◆
讚引、頌賀、序言
December 30, 2005, the 30th day of the 11th lunar month, Yi You Year (Friday)
Praise, Congratulation, Preface
◆ Prefaces ◆
目次
The Supreme Primordial Mother issues her sacred decree to
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Infinite, and the Chongxin Hall of Imperial Decree.
On the sixteenth day of the Eleventh Month in the year Yiyou of the Tianyun era, during the Xu hour.
Aha! Congratulations to the lineage of Sister Immortal Ma and her fellow disciples, who have genuinely earned the affirmation and commendation of the Primordial Mother of the Ultimate Void. This is evidenced and substantiated by their "proclaiming heaven's teachings on its behalf and embodying heaven's way in their actions." Truly a cause for joy and celebration, worthy of praise and encouragement! I shall now swiftly return to the Celestial Realm to deliver my report, and will visit again another day to trouble you further. Farewell, everyone!
◆ Postfaces & Praises ◆
讚引、頌賀、序言
##Void Limitless Mother of the Golden Pond
January 6, 2006, the seventh day of the twelfth month in the Yiyou year (Friday)
Chapter One: The Origin of Life
◆ Prefaces ◆
目次
The Chongxin Taoist Temple receives the celestial decree, bearing the will of the Lord Wenhuan Sacred Emperor.
The Dadao Series Continues Its Work,  
Spreading Transformation and Guidance, Sustained by Heavenly Virtue.
Today marks the twentieth volume of the Chongxin Great Dao series. We have reverently received the Sacred Decree from the Wuji in our hall, which serves as both a testimony and an accolade. It presents an opportunity for all those entrusted with the mandate of the Wuji to receive abundant spiritual nourishment and resources. Having just completed the reverent reception of the Wuji Sacred Decree, we now continue to welcome the Jade Edict of the Haotian to our hall. This further advances the true propagation and elevation of the Chongxin lineage, fostering the growth of the Great Dao throughout the universe—a path of righteousness!
The auspicious hour has arrived. It is commanded that the following from our lineage be dispatched: the Imperial Lord of the City God of Wuji, the True Lord of Destiny of Wuji, and the Great Emperor of Profound Heaven of Wuji, to respectfully receive the Jade Decree of the Vast Heaven twenty li away. It is further commanded that the following from our lineage be dispatched: the Goddess of Birth-Registry of Wuji, the Bodhisattva of Great Power of Wuji, and the Bodhisattva of Universal Worthy of Wuji, to respectfully receive and escort the Jade Decree of the Vast Heaven to the hall from ten li away. All other deities and Buddhas, along with the cultivating scholars of the Wuji Great Dao Academy and all virtuous students, shall arrange themselves in ranks to await the arrival, ensuring no breach of decorum.
◆ Postfaces & Praises ◆
讚引、頌賀、序言
## Supreme Mother of the Void, Limitless Earth, the Venerable Goddess
January 10, 2006, the eleventh day of the twelfth lunar month in the Yiyou year (Tuesday)
Chapter Two: The Origin of Spiritual Nature
◆ Prefaces ◆
目次
By the decree of the August Heaven, an envoy descends;  
The Great White Star Lord comes to bestow honor.
Twenty Volumes of the Great Dao Series  
Carrying the Decree to Proclaim the Virtuous Intentions and Navigate the Way
By the sacred decree of the Jade Emperor of the Vast Heaven, this edict descends upon the Hall of Reverent Hearts to be proclaimed, as gods and mortals bow in reverence!
Imperial Decree, Proclaim and Read
By Imperial Command
The Jade Emperor, the Great Heavenly Lord, the Mystic and Exalted God on High, proclaims in His sacred decree:
I, the sovereign of the highest authority, constantly contemplate how all religious sects across the vast universe and earth can achieve greater growth. I reflect on how the educational teachings and propagation of all religions in Jambudvīpa can be further integrated and promoted. Now, in Taoyuan’s Bade District of Taiwan, the Yichongxintang Hall, through the works of the "Dadao Series Celestial Books," elucidates truth in each volume, further promoting the evolutionary process of the divine virtues bestowed by Heaven.
In steadfast dedication to the divine mission of propagating the Great Way, the primordial spirits and Buddha-children of all sentient beings in the vast cosmos have been granted the essential opportunity to freely pursue truth and cultivate their practice. This marks a significant elevation in the dissemination of the Great Way, and it is with great joy and commendation that we celebrate the completion of the nineteenth volume of the Great Way series, "The Radiance of the Great Way."
We are pleased to announce the continuation of the Dadao series with its twentieth volume, titled *The True Thusness of the Great Dao*. We hereby appoint the Ancient Buddha of Nanping Daoji and the Supreme Master of the Void as the principal immortals and buddhas responsible for this work, with other exalted beings from the three realms serving as assisting immortals and buddhas. Additionally, the Virtuous Scribe is appointed as the principal compiler of the "Heavenly Truth Transmission," tasked with elucidating the revelations of heavenly mysteries to achieve their fulfillment. Upon receipt of this decree, the compilation shall commence immediately, aiming for early completion and issuance to benefit the world for generations to come.
It can dispel the misconceptions of those who practice religion, and further guide over 402 million sentient beings and original spirit Buddha-disciples to return and achieve fulfillment, which is our utmost hope. What is accomplished through the "spreading and transformation of the Great Dao" manifests as the "true suchness and real nature." Moreover, it can help eliminate many obstacles in one's own growth, making it even more substantial.
◆ Postfaces & Praises ◆
讚引、頌賀、序言
##Void and Infinity Mother Goddess of Mount Li
January 13, 2006, the fourteenth day of the twelfth month in the yiyou year (Friday)
Chapter Three: Differences in Spiritual Nature
◆ Prefaces ◆
目次
The August Heaven's Jade Emperor, the Great Heavenly Lord, the Mystically Numinous and Exalted God on High, issues this Jade Decree.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Ultimate, and the Chongxin Hall of the Imperial Decree.
On the sixteenth day of the Eleventh Month in the year Yiyou of the Tianyun cycle, during the Hour of the Dog.
Aha! Oh! The sacred site of the Chongxin Sect has been renewed. Through the propagation of the Chongxin Sect, one may come to understand that it is by the Great Dao's fulfillment of one's own true Tathagata nature that one can attain elevation, thereby avoiding numerous delusions and troubles. Furthermore, today the Heavenly Decree from the Jade Emperor has been proclaimed and completed. I must now swiftly return to the Heavenly Court to deliver the decree. Another day, I shall return to visit Chongxin again. Farewell, everyone!
◆ Postfaces & Praises ◆
讚引、頌賀、序言
##Chongxin Vice Chairman  Ma Xiangu
January 17, 2006, the 18th day of the 12th lunar month, Yi You year (Tuesday)
Chapter Four: The Cause of Spiritual Nature
◆ Prefaces ◆
目次
The Immortal Maiden of the Wuji Origin  
Associate Head of Chongxin Ascends the Platform
The grand Dao's true suchness spreads its vast transformation, guiding lost spiritual souls back to their path.
All Saints and Buddhas, students, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today marks an auspicious occasion for the Chongxin Sect lineage. The completion of each volume in the series of celestial texts on the Great Dao has been achieved period by period and book by book. As of now, the decree for the twentieth volume of the Great Dao series has been reverently received, accomplished through the joint efforts of all deities, Buddhas, and students of the Chongxin Sect lineage.
If one can steadfastly maintain faith in the sincerity of the Divine, thereby achieving growth and trustworthiness, how can such a divine opportunity and favorable affinity attain greater accomplishment? It is essential to guide over four hundred and twenty million sentient brothers and sisters back to transcendence, hoping that all divine beings and humanity can unite as one to accomplish the mission bestowed by the Divine. This is our earnest hope!
We have respectfully received the sacred decree of the Infinite Heavenly Mother and the imperial edict of the Jade Emperor of the Vast Heaven, both of which have been fully proclaimed in the hall. These truly affirm and commend all the deities, Buddhas, and students of the Chongxin lineage. They recognize our unwavering dedication to the duties and missions entrusted by Heaven, and even in the face of any difficulties, they ensure that the immortals and Buddhas are free from any worry or unease.
The affirmation and efforts of all students are commendable. Moreover, the foundation for the fifth phase of propagation of our lineage is already underway. On the auspicious occasion of the Holy Birthday of the Mysterious Spirit Jade Emperor, we have also relocated to a new sacred site. In light of this new atmosphere, new approach, and new mission, it is hoped that all students will experience significant growth and benefit. This is joyous! Celebratory! Praiseworthy! Inspiring!
◆ Postfaces & Praises ◆
讚引、頌賀、序言
## Venerable of the Void—Homage to the Ancient Buddha of the Void, the Virtuous One of Humans and Devas
January 20, 2006, the twenty-first day of the twelfth lunar month in the yiyou year (Friday)
Chapter Five: The True Suchness of Spiritual Nature
## Wuji Zhongtan Yuanshuai
February 7, 2006, the tenth day of the first month in the Bingxu year (Tuesday)
The education of the Void and Infinity begins to unfold, as the Golden Mother of the Jade Pond descends to the mortal realm.
The Goddess Descends to Compose the Preface and Introduction: The Great Dao, Truly Like Heaven, Bears Virtue.
Preface
The Great Dao's Vast Transformation
In the elevation and transcendence of all sentient beings, there is a true celestial opportunity and favorable affinity to achieve accomplishment. In the great cosmos, there is elevation, and one can also come to understand one's own shortcomings and inadequacies in the mundane world. Through the return and transcendence of one's "body, mind, and spirit," there is genuine achievement in the manifestation of one's own spirituality.
True Suchness comes to elevate.
To improve and eliminate the obstacles arising from one's own ignorance is to elevate one's "original mind, inherent nature, and true spirit." In this 21st century, as all technological civilization has advanced to explore the vast universe and its galaxies, it provides support for the survival and dependence of all beings, thereby enabling the fulfillment of all sentient spirits.
And by improving upon all of one's negative traits, and using the "true suchness nature" to elevate the human world, one can come to understand the nature of one's own ignorance, thereby eliminating harmful habits and purifying defilements. This condition of cause and effect lies in the growth and transcendence of all that is virtuous, which is the true path!
The Sacred Mother of the Golden Pool of the Infinite Void, descending, offers this preface.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Court of the Wuji, and the Chongxin Hall under Imperial Decree.
On the twentieth day of the Eleventh Month, during the Xu hour, in the Yiyou year of the Tianyun cycle.
With the completion of the preface, it is directed toward the Chongxin Sect lineage, which can employ the true principles to assist the Holy Mother in guiding all sentient beings—the ninety-two original spirit Buddha-children and the four hundred million original spirit Buddha-children—toward elevation and return. This is a joyous and commendable occasion. Having disturbed Chongxin for a brief period, I now return to the Realm of Principle.
Chapter Six: The Essence of True Suchness
##Nanping Daozhi Ancient Buddha
February 10, 2006, the thirteenth day of the first month in the bingxu year (Friday)
The Void and Boundless descends to the mortal realm;  
The Earth Mother Supreme, in virtue and grace, draws near.
The Lady proclaimed the celebratory ode, saying: The Great Dao, true and thus, guides the way home.
Ode to Celebration
The Great Dao, true thusness, arises from conditions of exceptional virtue.
Regarding the benevolent intention of the Supreme Heaven to guide all original spirits in the mortal realm toward the great path of returning to the celestial ladder, and to dispel the delusions and obstacles faced by contemporary religious practitioners, this also allows for an understanding of the fundamental nature of the "True Thusness Buddha Nature" and the origins of the "True Thusness Demon Nature." It is through the virtuous grace of the Supreme Heaven that the truth of enlightenment is elucidated.
To bestow upon sentient beings and primordial spirits the means for elevation, there exists a method of return as a foundation, which can serve as the basis for their homecoming. This is manifested in the human world, providing all primordial spirits with the opportunity for genuine upward growth, transcendence, and elevation. Under such auspicious conditions and causes, it is through the virtuous grace of the Mother Goddess that these blessings are bestowed upon the human realm.
Praise of True Suchness, Celebrating the Gains from Reality
For all sentient beings and primordial spirits descending to the mortal realm of Jambudvīpa, providing true guidance to enable their return to the Wuji Celestial Realm and attain realization requires undergoing the process of the human world. This process must be experienced through the cycles of "birth, abiding, change, and extinction," and within one's own true suchness, one must come to understand the true meaning of heaven and earth's virtuous grace.
It is certainly achievable through diligent study and practice! However, the Chongxin lineage, capable of mastering new methods, employs contemporary vernacular language in this era to elucidate the profound opportunities of heavenly destiny. Moreover, it bestows such great moral grace upon sentient beings, guiding wandering souls back to their true home. With the grand path of the celestial ladder being widely propagated, this is truly a cause for celebration, worthy of praise and commendation!
The Supreme Mother of the Void, the Limitless Earth, descends to bestow blessings and congratulations.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Infinite, and the Chongxin Hall of the Imperial Decree.
On the twentieth day of the Eleventh Month, during the Xu hour, in the Yiyou year of the Tianyun cycle.
Observing the overflowing spiritual energy of the Chongxin lineage, the Holy Mother deeply appreciates the sincere efforts of all spiritual children. This also represents the diligent work of the Chongxin disciples, earning the recognition and praise of Heaven. It is hoped that they will continue to strive and serve as guides steering the way home. Such hopes are held! Such hopes are held! Having spent some time with Chongxin, may all be truly as desired. Farewell!
Chapter Seven: The True Suchness of Spiritual Nature
##Wuji Yaochi Zhenbao Xiantong
February 14, 2006, the seventeenth day of the first lunar month in the Bingxu year (Tuesday)
The Void and the Infinite issue a sacred decree, while the Old Mother of Mount Li offers congratulatory praise.
The Goddess now descends upon Chongxin Hall,  
The Great Dao's true essence unfolds and gallops forth.
In Praise of Meaning
The Great Dao affirms the true thusness.
It is precisely because the Heavenly Mother Goddesses are concerned about all souls in the mortal realm that they provide guidance and understanding. They reveal how, in the human world on the path of spiritual practice, one can easily dissolve their own ignorance and obstacles, and how to address all contradictory problems encountered in the process of spiritual growth from birth to old age, as elucidated through the true and inherent nature.
To all spiritual children, if you can truly understand your own difficulties and thoroughly comprehend the inner ignorance and delusion within, you can easily resolve and transcend them. Moreover, the Divine Mother nurtures all fallen original spirits in the mortal realm, helping them clear their own obstacles. For difficulties that cannot be thoroughly understood, the true principles of Heaven are used to guide the mind and consciousness.
In Praise of the Great Dao and True Suchness
This exceptional set of conditions and causes enables the accumulation of provisions and energy for the return journey. Moreover, it allows for the dissolution of one’s own demonic nature and the habitual dominance of the conditioned consciousness. Specifically for those who traverse spiritual mountains or engage in mediumship, it genuinely removes obstacles and blind spots, fostering upward growth and elevation.
Praise the Chongxin Great Path series of Celestial Texts, which elucidate the true principles to the Heavens to achieve fulfillment, guiding the return of the ninety-two original spirits. For the many original spirits descended during the Green and Red Yang periods, the Chongxin lineage can truly accomplish their guided return. Over two million spirits have been "borrowed" to achieve this homecoming, a hopeful endeavor!
The Venerable Mother of Mount Li, the Boundless Void, bestows her praise and intent upon.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Wuji, and the Chongxin Hall of the Imperial Decree.
On the twentieth day of the Eleventh Month in the year Yiyou of the Tianyun era, during the Hour of the Dog.
Deeply feeling the momentum of the Chongxin Daoist Center, it truly reflects the divine selection of pillars of talent. In this era of civilization, to master new methods and innovate in guiding souls back to their spiritual home—such achievements can only be accomplished with genuine capability and efficacy. Having spent some time at Chongxin, discussing together the future guidance of all beings, we shall meet again!
Chapter Eight: The True Suchness of Spiritual Nature
## Ancient Buddha of the Southern Sea
February 17, 2006, the twentieth day of the first lunar month, Year of Bingxu (Friday)
Deputy Chairperson of the Chongxin Taoist Center, Ma Xiangu, expounds the sacred principles.
Praise to the True Thusness of the Great Dao: A Tribute to the Diligent Endeavors of All Mother Deities
All Saints, Buddhas, virtuous beings, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Celestial Mother of the Jasper Pool of the Void Wuji, the Supreme Earth Mother of the Void Wuji, and the Ancient Mother of Mount Li of the Void Wuji have together descended upon Chongxin to commence the exposition of "The True Thusness of the Great Dao," offering congratulations and blessings through prefaces, hymns, and praises.
It is precisely because of the concern for all the original spirits who have descended to the mortal realm, enabling them to understand the Heavenly Ladder of the Great Path of the Supreme Heaven, to ascend, be perfected, and return—transcending all—that Chongxin is affirmed and praised. Through the compassionate virtue of the Mother Goddess, perfection is achieved, and with the hope for "The True Thusness of the Great Path," it is possible to guide the lost and ignorant original spirits toward elevation, truly overcoming obstacles, difficulties, and dangers.
Episode Nine The Spirit Takes Form
## Limitless Jasper Pool Numinous Treasure Immortal Youth
February 21, 2006, the 24th day of the first lunar month in the Bingxu year (Tuesday)
The causes and conditions of the illusory human realm,  
The boundless great Dao manifests through the turning of emptiness.
Ascending the Platform to Expound the Book of True Suchness: The Chapter on the Origin of Human Life
Chapter One: The Origin of Life
The Growth of Life from Its Source
The expansion of the universe originates from the causal connections among all celestial bodies, diffusing across the cosmos. Before the inception of the greater universe, it was distributed among individual stars and galaxies, which initially possessed rigid structures. These structures, existing within all cosmic galaxies, served to fulfill the universe’s purpose—namely, to disseminate stellar essence into all forms of life. This process relies on harnessing diverse intrinsic qualities for creation.
Regarding the essence of all genes, it is the descent of the entire cosmos, aimed at the inception of all beings and myriad creatures in the future. Before sentient beings and original spirit Buddha-children come into existence, there must first be a foundation of inherent qualities in place. Only then can the future living space be created, leading to the growth of virtuous and favorable conditions.
Formed through geological factors, it is capable of integrating all beings across various interstellar bodies and galaxies by means of space. It exists precisely through the spatiotemporal causes and conditions of these interstellar bodies and galaxies, creating a foundation for the future existence of all living things. It also originates from the fundamental principles of all primordial beginnings, settling and consolidating according to the inherent qualities of celestial bodies.
The Origin of All Life
This marks the distinction between future ascension and descent. In this context, regarding the living space for all realms of existence that pioneer survival within this star system or galaxy, it is precisely the essence of offspring that enables the attainment of a foundational basis for expansion. Hence, concerning the origin of life, all existing species emerge through the nurturing of individual entities.
It is also through the various forms of matter that all living beings in the universe are generated. In star systems with technological civilizations, there will inevitably arise more advanced forms of life. For the star systems themselves, if they are in a state where development is more difficult, the civilizations that emerge tend to be relatively backward, and they continue to exist based on the genetic essence of their respective interstellar and galactic systems.
Thus, there exists the "containing causal substance" for creation, and the unfolding of primordial life. In the initial chaos of all star systems and galaxies, it is difficult to achieve the creation of each individual galaxy. It is precisely the great cosmic universe that governs all star systems and galaxies, enabling their creation and invention, giving rise to the causal conditions for technological civilization.
It must be beneficial to all celestial bodies and galaxies. Such conditions can serve as the foundational basis for creation across all star systems and galaxies, and for the entire cosmos itself. This enables all living beings that subsequently arise to adapt to the galaxies in which they survive, thereby achieving a suitable foundation for existence.
The Sublime Nature of the Origin of Life
Moreover, it is said that all living beings exist in such a way that the life of every creature originates from the entirety of the cosmos, from each star and galaxy. When planetary bodies are relatively close, they can mutually support one another; furthermore, they attract and accommodate each other without mutual interference, enabling an understanding of how each life is created within its own existence.
Through the decrees of Heaven bestowed from above, and manifested to later life, how does one encounter the causes and conditions for creation, invention, and production in relation to the genetic essence generated by the individual's inherent energy constitution? In the very creation of the Earthly Obscure Star itself, it originated from the workings of four billion light-years. This inherent constitution itself exists as a form of latent causal energy.
It is also generated through the "inherent causal substance," which, among all causal substances of all beings and myriad things, functions as "encountering causes to form conditions," "encountering conditions to yield results," and "encountering results to manifest retribution." This retribution body constitutes the true realm of all forms and appearances. Moreover, the origin of all things lies within the cosmic stars and the fundamental essence of all galaxies—a truth that humanity seldom comprehends!
It is the fundamental substance that contains the potential for all living beings, which must come together with the right conditions to create the origin of life. For this initial stage of life's origin, it is given to sentient beings to create. Before this substance can manifest, it must combine with the right conditions to achieve the effect of "containing the seeds of life."
The inherent nature of all sentient beings among humanity
This fundamental element, which is the essential substance of all living beings—"DNA"—was integral to the process of bringing the Earthly Dark Star to completion. Over six billion years ago, when all was still in a state of primordial chaos, it was the Primordial Celestial King who established the foundation of creation, all stemming from the inherent genetic essence of offspring. Through the efforts of the Sage Pangu, heaven and earth were separated and the world was formed.
The light elements ascended to form the heavens, while the turbid elements descended to form the earth. During this period, the primordial causes and conditions for creation had yet to emerge. Only after another five billion cosmic years did the four elements of "earth, water, fire, and wind" come into existence. Thus, with the foundation of life serving as the ascending cause and condition, this process also encompassed the genetic essence of all living beings and myriad things.
This pioneering endeavor originated from the fundamental causes formed by the four elements of "earth, water, fire, and wind," which descended into the planet Diming. Among these, there were also myriad beings from other stars and galaxies. How did they adapt to survive on Diming? And what were the conditions of such causal connections?
Through successive transformations, the process by which life adapts to the dependencies of survival, and whether its inherent adaptability is insufficient for the methods and dependencies of the survival process, has undergone further modifications over the subsequent five hundred million light-years. Gradually, all adaptive issues within the survival space of the Diming Star have taken shape, yet they remain profoundly difficult to comprehend!
Life Begins Through the Interplay of Causes and Conditions
Through the action of the first ten billion light-years, the first cosmic cycle was created, which also spanned ten billion light-years, marking the beginning of life's birth. This describes the entire dependent process for the survival of the Earthly Obscure Star. Such conditions exist in some other star systems and galaxies, while in others they do not, and in yet others, they are entirely different.
It was created in the first kalpa, having undergone all functional processes over the preceding billion-plus years of time. After passing through the first kalpa, which spanned precisely one and a half billion and over four hundred million years, it then experienced another five hundred million years of creation, thereby forming the living space of the second kalpa. This convergence of time and space is exceptionally auspicious.
It has also traversed the existence of 1.5 billion light-years, and when combined, it amounts to over 4 billion light-years of time and space. Within this, 500 million years mark the beginning of creation in the Third Cosmic Epoch. However, according to current scientific and technological records, it is merely over 4 billion years, making it impossible to fully comprehend as it truly is.
However, in the vast expanse of the heavens, the passage of time is not merely measured in years. What wondrous purposes might the opening of the third cosmic epoch serve? In light of the current technological civilization, which is marked by a divergence between ascent and decline, and considering the creations of the Earthly and Stellar realms, it paves the way for the future, opening up the role of the creator of cosmic life.
All causes and conditions originate from the beginning of life.
Through the creation of the third cosmic cycle, without such creation, there would be countless obstacles for the primordial souls of future beings. Because of the necessity for inception, at the beginning of life, you were created within the realm of existence—this present-day Earthly Nether Star System, which is also an endless creation.
Furthermore, for all that exists, there must be a manifestation through the workings of "earth, water, fire, wind, thunder, lightning, rain, and dew," as well as a genuine orientation toward survival. For it is through the presence of "earth, water, fire, wind, thunder, lightning, rain, and dew" in the world today that existence can adapt to and be influenced by the Diming star system.
This natural space, through repeated cycles of creation and refinement, gives rise to the existence of heaven and earth. Yet, when observed from the perspective of your living space on Earth looking outward, it becomes exceedingly difficult to comprehend the existence of the external cosmos. One can only perceive the twinkling dots of stars in the sky, finding it profoundly challenging to gain genuine understanding and thorough insight into the technological civilizations of other star systems and galaxies.
This line of thought and concept emerged only gradually over the past century, as knowledge began to accumulate. To truly understand the foundation of the origin of life, one must first clarify how the fundamental elements of "various substances" were created. This is because the planet Earth exists in the present world through the four elemental properties of "earth, water, fire, and wind."
Different cosmic cycles each bring forth their own creations.
What is the foremost matter you must comprehend? Furthermore, the physical body of the earth, sustained by the harmonious interplay of water and fire, is essential for survival. For the Earthly Nether Star System itself, this connection represents the accumulation of existence within the realm of true reality. Through successive cycles of creation and refinement, this process has spanned nearly thirty thousand years.
This is the origin of life's inception: the fundamental essence within each of you, bestowed by heaven, is not merely a body of earthly substance. It also encompasses the three elements of metal, water, and fire, working in harmony. Further guided by the wind, which governs the primal organs of the body, and with the infusion of a "light of spirit" into the form, the initial movements of life can begin.
If there is only a physical body, existing with the elements of "water, fire, and wind," but lacking a "true spirit" to join them, how could one exist in the Star of Earthly Darkness? This is the initial act of all life, achieved through the union of yin and yang, originating in the Third Cosmic Cycle. It is difficult for you to truly comprehend this knowledge now; the understanding will come in the future.
The universe expands into the interstellar realm,  
bringing aid to the Earth-Ming star system.
Since the creation of the two cosmic cycles,  
To elevate the spirit in harmony with heaven and earth.
The great cause of life's beginning  
Manifests anew through borrowed function.
All things in the world are created,  
Elevated and transcended just as they appear.
This verse is shared with all sentient beings, fellow original spirits and Buddha's disciples for mutual encouragement; it merely serves as a beginning to explore the causes and conditions of life's origins. In the future, as we gradually delve deeper into its profound mysteries, we will come to understand: How do all human beings exist within their respective spaces? Such knowledge and concepts are rarely comprehended now, but we shall continue this exploration next time!
Chapter 10 The Essence of Spiritual Nature
##Namo Ancient Buddha Dipamkara
February 24, 2006, the 27th day of the first lunar month in the year of Bingxu (Friday)
The Primordial Spirit of the Infinite descends to the mortal realm;  
Thus is the birth of the Central Altar.
Marshal, both ancient and adorable,  
Manifests the genes of human creation.
All Saints and Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Tao Academy, good evening! Today, the presiding immortal Buddha of "The True Thusness of the Great Tao," the Orthodox Chairman of our lineage—the Venerable Void Supreme, also known as the Ancient Buddha of the Void Supreme Virtue in the Human and Celestial Realms—has descended to compose the first chapter. This installment elucidates the first half of all causes and conditions pertaining to the origin of life, offering everyone a deeper level of understanding.
In contemplating all processes of the origin of life, if one can truly return and transcend, and hopes to deeply appreciate the great grace of Heaven—which is to shelter and protect all original spiritual beings and Buddha’s children—then there will arise virtuous and favorable conditions, enabling upward growth, elevation, and transcendence. In the human world, very few understand this supreme truth thoroughly.
Chapter Eleven: The Functions of Spiritual Nature
##Wuji Yaochi Xiqiong Fairy Maiden
March 3, 2006, the fourth day of the second lunar month (Friday), Year of Bingxu
Nanping expands the cosmic realm, while Daoji composes the true reality in order.
The Ancient Buddha descends once more to the Chongxin Hall,  
Seeking the origin of the spiritual root to return to its true essence.
Sentient beings each possess a distinct spiritual nature.
Original Foundation: How can one understand the origins of life? Moreover, in the human world, all orientations of existence necessarily require a human body to serve as the basis for guiding the entire process of existence. It is essential to know that although one relies on the human body to carry out human existence, it is the spirit that must be engaged in this endeavor.
Only when the spiritual nature is integrated can the body perform all actions; this is the true essence. If the body lacks the infusion of spirituality, then, may I ask, would sentient beings merely possess a "shell," making it difficult for them to rely on any actions oriented toward survival? Under such causal conditions, what can this be called? Neither human beings nor all living creatures can be described as such!
It can thus be understood that only those who are normal in their "spiritual essence" can make use of it. From the perspective of the human world, this "spirit" and the "physical body" must complement and mutually support each other. Through the root source of all spirits, the spiritual essence comes to understand why the human world possesses such conditions.
If one departs from the human realm, what then? Should one leave the human realm without a physical body, it would inevitably become impossible to clearly perceive the supporting functions within the first, second, third, fourth, fifth, and sixth dimensions, as well as the seventh, eighth, ninth, and tenth dimensions.
The spiritual nature inherent in all human beings
In the present human world, what can be clearly understood is limited to the six dimensions of space, and only through these can knowledge be attained. However, we are only able to utilize the worlds existing within the first to third dimensions. This condition of causality is verified through the actions and existence of the human world. It can be said that this is akin to transplanting "spirituality" into the physical body.
If there were no physical body, existence would only be in the second or third dimension. In such a state, it would be exceedingly difficult for sentient beings and original spirit Buddha-children to clearly comprehend the true nature of all phenomena within the second and third dimensions, as well as the essence of all "spiritual causal qualities." Sentient beings fundamentally lack the capacity to fully attain the divine vision and supernatural powers of the celestial eye.
It is fundamentally impossible to comprehend: how do all realities and functions operate within the second to third dimensions? To clearly perceive through such spatial perspectives, there must be the inherent cause and condition that allows spiritual entities to be mutually implanted. The sentient world is formed by the mutual integration of "spirit and body," yet humanity remains fundamentally unable to understand where 'spirit' originates from.
Furthermore, it is understood that the physical body is formed through the interaction of "the union of Qian and Kun" (heaven and earth), which leads to conception, and is brought into the human world through the interplay of time and conditions. However, if at the moment of birth, there is no infusion of "spirit" or "soul," one might ask: how then can it be known whether the body can truly come to life? Indeed, it cannot!
The Differences in the Roots of Human Spirituality
It originates from: the causes and conditions descending from the cosmos, the void, and the Wuji into the mortal world. Through the great cosmos, across over four billion light-years of time and space, it is implanted into the human world as a foundation for the orientation of human existence. This orientation of human existence relies on the celestial realm of the great cosmos, which serves as the collective causes and conditions for its descent and birth.
You, born into the world of humanity, must first have a spirit to inhabit the body before any subsequent actions can take place. Can you truly understand where your spirit originates? Impossible! In the human world, one must not only comprehend this but also grasp how the collective spiritual seeds are planted and take root. Moreover, how can one clearly discern why these seeds are sown into the world of humanity?
This is precisely the question that you have struggled to comprehend through countless generations: how does the "origin of all things" come into being? It is only by experiencing all revelations of divine mysteries that the human world can begin to grasp the cause and effect, gradually dispelling the obstacles of your ignorance, while also fulfilling the growth of your own wisdom.
First, one must achieve clarity and thorough understanding in order to comprehend the entirety of the cosmic galaxies and all their origins. This is because, from the perspective of the ancient human world, existence was fundamentally oriented toward mere survival, making it exceedingly difficult to understand where life comes from or where death leads. Moreover, within all the realms of human existence, how is one to proceed?
The foundation of human nature is the same.
Some can only reincarnate repeatedly within the human realm for lifetime after lifetime. How, then, can they dissolve their own ignorance and obstacles? Many original spirit Buddhas and disciples find it difficult to clearly understand: What is the purpose of this life in the human world? And what must they do to break free from the cycle of repeated rebirth in this worldly human existence?
The orientation of human existence is merely a process of "borrowing, passing through, possessing, and lacking" throughout one's life. I ask you: how are you to take responsibility for your own spirit? Not at all! Furthermore, how can one comprehend what the original foundation truly is? In the human world, what connections exist with heaven and earth, with the infinite, with emptiness, and with the universe?
It is precisely the fundamental and utterly unknowable holistic obstruction! The existence of the human world relies solely on eating, drinking, excreting, miscellaneous affairs, and sleeping, making it inherently difficult to elevate one's own "spirituality." This has been a space of delusion since ancient times, rendering it exceedingly challenging to truly comprehend the process and actions that should be undertaken.
How can one truly break free from all the constraints and obstacles of the Earthly Realm? How can one come to fully understand the root causes? It is within the human world that one can use one’s own "spiritual seed cause" as a foundation to penetrate through to the source of all things. Yet, even all religious scriptures find it difficult to reveal where this original root truly lies!
The spiritual seeds differ in their cultivation practices.
Why must one descend into the human world? This condition must be clearly understood. The purpose of existence in the human world is to utilize one's physical body as a vessel, integrating it with the foundation of the "spiritual essence" to enable an individual to establish themselves in this realm. Yet, this fundamental aspect of human nature makes it difficult for one to fully comprehend their own "spiritual essence."
The world of sentient beings is merely a temporal and spatial existence characterized by "borrowing, passing through, possessing, and lacking," further compounded by numerous layers of ignorance and obstacles. I ask all virtuous beings present here: Throughout your lifetime in this realm, have you truly come to understand your own physical form? Have you discerned where the "source of your spiritual nature" lies?
No, indeed it is not possible. This kind of ignorance and obstruction in the human world has, since ancient times, made it difficult for the countless original spirits and Buddha's disciples to achieve self-improvement and benefit. Faced with such difficulties and the veils of ignorance, they can only cling to survival, fundamentally unable to truly become their own masters. Instead, life after life, they merely become slaves to themselves.
Do you wish to continue this cycle of rebirth in the next life? The crowd answers (No)! How wise! If so, it is essential that you truly understand where the foundation of your spiritual roots lies. This is precisely the fundamental meaning behind the writing of "The True Reality of the Great Dao." Can you comprehend all its essential principles?
All sentient beings must strive for elevation.
Thus, it allows you to understand from firsthand sources that your physical body is an extremely important foundation of causality and is indeed the true nature of reality! Furthermore, regarding the spiritual nature that encompasses all sentient beings, original spirits, and Buddhas, as well as all living beings, it must be understood that all original spirits, Buddhas, and sentient beings are fundamentally the same!
It is only when the spirit enters the body that all actions become possible. For sentient beings and original spirit Buddha-disciples, the spirit itself is essential: without such spirit, one is merely a corpse. In the human world, if a single breath ceases, can life be sustained? Certainly not!
Spirituality: It is the primary causal origin of all sentient beings, the original spiritual Buddha-nature, and the fundamental basis for all actions and sustenance. In terms of human existence, without spirituality entering the body, it would merely resemble a lifeless corpse. Such a physical form is only borrowed for the purpose of existence through its causal origin.
It is essential to understand that the body in which humans exist also requires the infusion of a spiritual nature in order to carry out all actions necessary for survival. Moreover, why is it that all sentient beings in the human world are as they are? Without a spiritual nature, how could they possess a body to sustain life? For humanity, survival is precisely determined by the orientation of life that exists.
The body must be infused with the spirit.
However, it is only when the spirit enters the body that a normal human form can be achieved. Moreover, all living beings and humanity in the human world are fundamentally one and the same! If the human world possessed only spirit without a physical body, it would be difficult to fully comprehend the "spiritual origin" of an individual, and how could one then become the master of their own spirit?
Rather than endlessly cycling through reincarnation to achieve in the next life—if that next life again lacks such divine opportunity and favorable conditions, one would remain trapped in the cycle for thousands of lifetimes—how pitiful indeed! At this very moment, it is time to unveil the ancient veil of confusion that has persisted through the ages, to disseminate guidance for your path of existence, and to transcend as humans in this very lifetime. Do you wish for this? (Answer: Yes!)
It is with the Heavenly Lord as the guiding force, and further, by comprehending the ultimate origins of the Wuji, the Void, and the cosmos as a whole, that one can understand the human world. Although humanity is established through the mutual fulfillment of the physical body and the spiritual nature, the "body and spirit" can indeed be separated. Without this understanding, one is merely a corpse in your eyes!
This is why the heavens have always regarded the human world as the primary cause and condition for elevation. It is because, among the myriad star systems descended from the great cosmic galaxies, they mutually fulfill the sentient Earth Star. Only by allowing the human world to engage in spiritual investment can it facilitate the overall "spiritual seed planting" selection process of the Void and the Wuji.
The spiritual roots sustain all individual entities within the galaxy.
Thus, it is made clear to you all, regarding the entirety: what is the foundation of the cosmos, the void, and the infinite? This understanding of existence, whether it can transcend the limitations and obstacles of Earth and the underworld, provides you with true knowledge of your own spiritual foundation. If it is said that this can be known through meditation, then you are no longer merely human!
It is precisely because meditation merely involves projecting one's own thoughts and consciousness into the "eighth consciousness" that it is impossible to transcend the karmic conditions rooted in one's "spiritual foundation"! Moreover, for those whose meditative foundation is unstable or who encounter unusual phenomena, it is easy to become deluded, making it exceedingly difficult to break free from the limitations imposed by such obstacles.
Therefore, it is fundamentally impossible to realize that meditation is merely the process of gathering and focusing one's "thoughts and consciousness" to achieve mental stability. Although one may glimpse one's original mind and true nature in this state, it remains impossible to comprehend where one's spiritual essence originates. Thus, one remains trapped in this very state of delusion.
How then do you, through meditation, come to see your own original mind and true nature? If you cannot understand what the source is, what the origin is, and what the foundation is, it will form a mass of confusion, which is truly pitiable and sorrowful for you! Under such conditions and circumstances, how can humanity fundamentally comprehend what obstacles are?
Life originates from the primal cause;  
Spirituality begins as the primordial projection.
Life after life, the wheel of reincarnation turns,  
For ages, the veil of delusion stems from one's own heart.
The foundation of true suchness must be understood clearly;  
Through quiet sitting and meditative concentration, one can come to know it.
The original mind and innate nature can illuminate,  
Yet it is difficult to penetrate and leap beyond the foundation.
This verse! It is meant to encourage all sentient beings, original spirits, and Buddha's children alike; only by elucidating the delusions and obstacles that have plagued humanity since ancient times can a truly solid foundation be laid for your transcendence and return. Can this be fully comprehended? Not necessarily! Often, limitations imposed by the external world and one's own preconceived notions arise, leading to a lifetime of spiritual practice that may ultimately prove illusory!
Aha! Today we have another gathering! You can bring the oranges to me, your teacher, for a blessing. Next year, they will be even more abundant, sweeter, and bring greater prosperity. This is an encouragement for all students of the Chongxin lineage, who have worked hard to accompany the creation of "The True Suchness of the Great Dao." Aha! With this, today's gathering concludes—all is auspicious. Farewell!
Chapter Twelve: The Function of True Suchness
##Hongjun Laozu
March 7, 2006, the eighth day of the second month in the bingxu year (Tuesday)
From the Limitless descended to the Heart of Reverence,  
Few tread the paths of the Jasper Pool's divine expanse.
The guardian treasures gather with all the virtuous students,  
As immortal youths, grown and nurtured, guide one another.
All Saints and Buddhas, virtuous students, and the spiritual cultivation members of the Wuji Great Dao Academy, good evening! Today, the presiding immortal Buddha of "The True Thusness of the Great Dao," the Ancient Buddha of Nanping Daoji in his true form, has descended to compose the second chapter of "The True Thusness of the Great Dao," elucidating the mysteries of the origin of spirituality. Additionally, it is appropriate today to continue the teachings from the previous segment.
However, in the process of writing, it is essential to firmly establish the foundation step by step, so that you can truly benefit from it and gradually understand. The creation of the "Dadao Series Celestial Books" is precisely intended to provide you with the means to achieve "immediate enlightenment and attainment of Buddhahood in this lifetime."
This is to clarify the heavenly mysteries and karmic connections for all sentient beings, the students of the Chongxin Sect, and the spiritual cultivators of the Great Dao Academy, as well as to thoroughly comprehend the participation and support of the sages and buddhas. You are indeed fortunate to have firsthand access to understand these karmic ties. Cherish this opportunity yourselves! Strive diligently yourselves! Apply it well yourselves!
Oh! Sweet! You are truly blessed, each receiving a share to pass on, how enviable! If there are no other matters, tomorrow's Zen teaching will dispel confusion and once again guide four hundred million Buddhist disciples and over two million high-tech talents to gather and propagate the Dharma. Starting from the Bingxu year for you all, many true brothers and sisters will come to assist and support. Be sure to warmly receive them—do you understand? Today's gathering ends here. Thank you all for your hard work. May all be auspicious. Farewell!
Chapter Thirteen: The Awakening of the Soul
## Wuji Yaochi Fengqiong Fairy Maiden
March 10, 2006, the 11th day of the second lunar month in the year of Bingxu (Friday)
The sentient beings of the South Sea are shielded and protected,  
As the ancient Buddha descends to manifest true suchness.
The Great Dao series exhibition promotes and expands,  
Spiritual distinctions are made to manifest the original truth.
Human beings possess varying levels of spiritual nature.
The "Root of Spirituality" is used to understand the differentiated functions of spirituality, which are distinguished by various levels. By differentiating spirituality according to each level, we achieve the "differentiation of spirituality." This also distinguishes the varying functions of each level, allowing for a clearer understanding of the causes and conditions of each entity, as well as how they can grow and ascend upward.
In observing the fundamental qualities of spirituality, it is essential to understand that the distinctions made regarding spirituality are based on all past actions to determine how one should act in the present and how the future will be differentiated. This is further grounded in the original foundation of transformation, under the conditions of such causes and conditions: namely, those derived from the Limitless, the Void, and the Cosmos.
Through successive cycles and repetitions, a cyclical selection is made among various forms of existence, targeting actions at all levels. This allows one to understand how spiritual qualities are shaped. Moreover, by experiencing various processes in the human world and tempering oneself through the functions that support every affair and entity, one can come to understand: what it truly means to be born as a human, time and again, in each cycle and return.
Furthermore, it serves as the basis for the next cycle of reincarnation or ascension. Consequently, the differentiation of spirituality is determined by the gradations of the spirit, combined with the accumulation of all past-life experiences. This process integrates the originally pure and luminous "spiritual causal substance"—descended from the Wuji, the Void, and the cosmos—with the accumulated defilements.
Descending into the mortal world brings with it the stain of defilement.
Regarding the accumulation of such defilements, through repeated layers and sedimentation, one can come to understand the process of differentiation within the spiritual nature. Then, in the next life or the next cycle of rebirth, one may discern what kind of causes and qualities are at play! Why does the world of sentient beings perpetually exist within the cyclical patterns of rebirth? This is something that human beings fundamentally find exceedingly difficult to comprehend!
Is it possible to transcend, or merely to cycle through repeated rebirths? This is the function and role of all human beings, determined by one's own actions. Through these actions, one genuinely differentiates between the ascent and descent of the spiritual essence. Moreover, within this differentiation, the originally pure, luminous, and perfect "spiritual essence" accumulated over lifetimes becomes tainted once again!
Through the accumulation of defilements acquired in the human world, one becomes unable to cleanse and settle oneself. Consequently, across repeated cycles and countless lifetimes, it becomes difficult to achieve self-transcendence and ascension. Instead, one remains trapped in the cycles of the heavenly realm or the human world. It is essential to understand that the "Principle Heaven is pure," while one's own descent only adds further impurities.
If one fails to elevate and purify oneself through clarity and cleansing, it will cause the spiritual essence to stagnate in its fundamental quality—this is the fundamental obstacle for all sentient beings and original spirit Buddha-children! After entering a religion, one originally hopes that through religious purification and teachings, one can eliminate one’s own ignorance and obstacles. Yet, how is this to be achieved?
The Diverse Nature of Humanity
However, after entering into religion, one still acts according to their own: habits, inertia, personality, and innate nature. This kind of issue sets a poor example for the religious community or the faith itself. How can such detrimental habits serve as a model for transformation across lifetimes, or for correcting mistakes? It is fundamentally impossible!
In the differentiation and action of one's own "spiritual nature," this further adds numerous impurities to what was originally a perfectly round and brilliantly luminous spirit. As a result, one becomes unable to ascend within religion, and such tendencies are now found everywhere within contemporary religious circles. With a little attention, one will inevitably notice this.
It must be clearly understood that when entering the realm of religious faith in the human world, the true path lies in embracing the principle of "attaining enlightenment in the present moment and achieving Buddhahood in this very lifetime." However, if one instead brings negative habits into their religious practice, allowing them to become ingrained, it becomes fundamentally impossible to rid oneself of these detrimental tendencies. What then can be done?
Moreover, it is impossible to achieve any accomplishment after entering a religion on one’s own—this holds true regardless of which religion one joins. With such ingrained habits, even if one becomes a practitioner, I ask all virtuous students: What do you think? Do you know what the root of your shortcomings truly is? Yet, when it comes to oneself, habits, routines, temperament, and innate nature are all difficult to transform!
Various attachments become ingrained habits.
Is it possible to achieve spiritual elevation? Upon reflection, it becomes clear that it is exceedingly difficult! This is due to the influence of habits and ingrained tendencies, which are fundamentally challenging to transform in terms of one's character and innate disposition. If one aspires to attain the fruition of Buddhahood, can such an achievement be realized? It is impossible! This is precisely because of the impact of one's spiritual causal nature.
Distinguishing oneself after entering into religion, yet constantly hindered by one's own innate temperament which is difficult to alter, one fundamentally cannot deeply cultivate or eliminate their habits. In the desire to achieve, one instead risks sinking even deeper. Can one succeed in becoming what is envisioned as a great opportunity ordained by heaven? This is to be judged by the differential effect of distinction.
In distinguishing spiritual qualities, whether it be "pure-defiled" or "defiled-pure," and in discerning the differences between "stain-defilement" or "defilement-stain," one can see at a glance the nature of one's own and others' qualities. From the perspective of sentient beings and original spirit Buddha-children, this distinction reveals that being born as a human in the human world is due to having accumulated some virtuous karma in past lives!
For this generation of humanity, there exists such a rare celestial opportunity and favorable affinity. However, it is not guaranteed that every practitioner who enters religious faith can "attain enlightenment in the present moment and achieve Buddhahood in one lifetime." How, then, can such defiled and impure inherent qualities be transformed and eliminated? It is impossible! Fundamentally, it is also exceedingly difficult to attain ascension, transcendence, and growth.
Spirituality is distinguished by purity and defilement.
Moreover, within this "spiritual differentiation," it is precisely what one can most clearly comprehend and distinguish: the causes and qualities of virtuous deeds, the causes and qualities of excellence, the causes and qualities of wickedness and baseness, and the causes and qualities of deficiency. In other words, the differentiation of spirituality serves as the fundamental cause for one's continuous transformation across every moment, each cycle, and all lifetimes. This is the true path!
If such a karmic connection vanishes, can such a divine opportunity and favorable affinity still exist in the next lifetime? It is fundamentally impossible! This is the descent of the "great virtue and grace," aimed at elevating and transcending all sentient beings and original spiritual buddhas. By transforming and enhancing one's own "spiritual karmic nature," one can uplift the negative and flawed karmic qualities.
It lies in the growth of virtuous qualities nurtured by good causes, and this energy, when directed toward self-improvement, can lead to upward transcendence. By elevating and transforming negative or flawed causes, allowing them to grow upward, one can cultivate superior transcendent qualities. This becomes a decisive judgment for oneself, enabling a clear understanding of whether one is ascending toward transcendence or descending into cycles of rebirth.
This allows the "spiritual differential" to settle and purify through one's own learning and growth, enabling the accumulation of progress via this differential effect. Sentient beings and original spirit Buddha-children must understand that, regardless of time, space, or circumstance, it is through lifetime after lifetime, cycle after cycle, that all transformations of existence unfold.
How does purification create a luminous space?
It is precisely this distinction between ascending transcendence and descending cycles of rebirth that necessitates ensuring one's present actions and conduct truly achieve the effect of purification and ascension, rather than continually sinking into the defilement of descent. Moreover, by purifying a fundamental state of meditative concentration, one can come to understand that purification and filtration reside within the "eighth consciousness."
To grant the true effect of purification, what then is this lack of purification? It may be said: Consider an original substance that is perfectly round, bright, luminous, and pure in nature, which gradually becomes covered with dust and endures through millions of cycles of reincarnation. Now, observe carefully: After accumulating a little more defilement with each lifetime, what becomes of it?
It will exist for thousands of generations to come, but what of all the impurities? This is a question: the originally perfect, luminous, and bright spirit has long been defiled—how can it be purified in the present moment? Unless there is a divine opportunity and favorable conditions, or unless the heavens bestow a decree to purify, how could the accumulated impurities of countless lifetimes ever be cleansed? Indeed, it seems impossible!
It means that the inherently round and luminous "spiritual essence" undergoes countless cycles of reincarnation. Through a process of purification and elevation, and by being reborn as a human life after life, one must realize during these successive cycles of reincarnation that the originally round and luminous "spiritual nature" can be further illuminated and made even brighter!
The Cause of Differences in Spiritual Nature
For you, this can certainly increase many virtuous causes and conditions for upward advancement. Such circumstances allow you to purify and grow through "staining and cleansing" over successive lifetimes, without having to repeatedly reincarnate in the human world or fall into the cycle of the six realms in the next life. This distinguishes your "spiritual differentiation," determining whether you ascend or descend.
After purifying the spirit, what comes next? For you, it is possible to attain the same as the master: a "spiritual foundation" that is perfectly rounded and brilliantly luminous, enabling you to roam freely through the cosmic realms and celestial worlds, wandering at ease throughout the entirety of the void and the boundless realms. This kind of affinity arises from differential functions, and it is essential to clearly understand the origins of the spirit and how they manifest.
What does it matter if one achieves transcendence? What does it matter if one falls into the cycle of descent? From this, one can understand that in relation to oneself: whether in each lifetime, in every existence, one elevates and transcends, or descends and falls—there lies a distinction in effect. This is what the human world can grasp and choose!
If not, how could there be distinctions among immortals, buddhas, bodhisattvas, and sentient beings, including primordial spirits? Even more so, distinctions exist within the animal realm and among birds! I ask all virtuous sentient beings: What kind of inherent nature do you aspire to possess in your next life? Do you all hope to "attain enlightenment in this very moment and achieve Buddhahood in a single lifetime"? And how does this relate to your engagement in religious cultivation?
The origin of life begins in heaven,  
Spiritual genes are added to complete it.
The disparity in function distinguishes the high from the low,  
And the understanding of growth becomes even more evident.
Achieving Buddhahood in a single lifetime,  
Awakening instantly to the true suchness.
The fundamental nature of the perfect sphere is inherently luminous,  
While the interplay of purity and defilement shapes its manifested functions.
This verse! It is mutually encouraged among all sentient beings, original spirits, and Buddha's disciples; thus, the distinction of "spiritual differentiation" is explained here. I hope that you, blessed with such celestial opportunity and good affinity, can grasp it truthfully, become your own master, and not revolve repeatedly life after life, becoming your own slave. That is not the conduct befitting students of the Chongxin lineage. What do you think? Good! Thank you all for accompanying this work and troubling Chongxin for a while. Farewell!
Chapter Fourteen: The Soul of the Spirit
## Mysterious Supreme Being
March 14, 2006, the fifteenth day of the second lunar month in the Bingxu year (Tuesday)
The Great Path of the Wuji Jasper Pool unfolds,  
As the Spirit Treasure Immortal Child ascends the platform.
The Great Way, true and thus, manifests the celestial scriptures,  
Accomplishing all spirits, arranging them by heavenly virtue.
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Ancient Buddha of the South Sea has descended to compose the third chapter of "The True Thusness of the Great Dao," which elaborates on the distinctions of "spiritual differentiation." This is intended for all sentient beings and original spirit disciples of the Buddha, enabling them to grasp it through their own efforts and make choices within their own control.
Furthermore, it is about being either the master or the slave of oneself; the distinction lies in whether one elevates or descends in the "spiritual hierarchy." By understanding this, one can realize that the spiritual essence accumulated over countless lifetimes is also subject to this distinction of ascent or descent. How, then, can one ensure one's own upward growth and elevation?
It is hoped that all students of the Chongxin lineage, in the process of elevating from "purity and defilement," will achieve transcendence through "defilement and purity"—that is the true nature of reality! Otherwise, one will once again be tainted by the "stains of defilement" in the world, cycle after cycle, returning to all "defiled stains." I ask you, do you desire this? (No.) If you say yes, you are a great wise one; if you say no, you are also a great wise one.
Wow! How could it be like this? Because "defilement" is chosen by oneself, and "purification" is also chosen by oneself. So, you all say there is no "defilement," yet after millions of lifetimes, each lifetime carries a little bit of "stain." If one is said not to be a great wise one, then what is the reason? Moreover, there is still the belief that there will be a next life to make changes!
The habitual tendencies of such human beings all harbor the hope of reforming in the next life. To claim that they possess great wisdom is fundamentally impossible. It is precisely because you are the ones with great wisdom that this is the truth. Moreover, having already sunk into the cycle of reincarnation in the present moment, it is precisely by distinguishing between all that is virtuous and all that is wicked, and by focusing on growth and decline, that this state is created.
For such great sages in the present moment, there will be heavenly opportunities and favorable conditions, which are then accomplished through "defilement-purification" and "purification-defilement"! This distinguishes between the "great sage who ascends" and the "great sage who descends." As for the key insights within, you must come to comprehend them yourselves. Ha! Ha! Ha! Ha! Thank you, everyone. Farewell!
Chapter Fifteen: The Ascent and Descent of the Soul
## Wuji Dongying Guanshiyin Bodhisattva
March 17, 2006, the 18th day of the second lunar month in the year of Bingxu (Friday)
Namo to all beings, originally Tathagata,  
The lamp of truth is lit, bearing the virtue of heaven.
The Ancient Buddha descends to compose the Book of True Suchness,  
Taking the seeds of spiritual nature as the subject matter.
The Causes of All Spiritual Seeds
Humanity observes all origins through the "differentiation of spiritual nature." In the vast world, all original spirit Buddhas and disciples are capable of ascending and transcending, while also relying on their primordial foundations. This clarifies, within the spiritual origins, the differentiating function of the "causes of spiritual nature," which serves to elevate and propagate the Great Dao in all aspects.
How can sentient beings attain clarity regarding the spiritual nature of each individual? By distinguishing the causes of spirituality—at what level and in what realm they manifest—one follows the true path. Addressing spirituality based on its root origin, it is through understanding the "essence of spirituality" as a karmic entity within the vast universe that one is granted truly abundant spiritual nourishment.
Through successive cycles and epochs of kalpas, spiritual growth is cultivated by focusing on the "foundation of spirituality." This process thoroughly examines the roots of every sentient being and original spirit Buddha-child from previous kalpas, thereby enabling continuous growth with each cycle. It is also achieved through repeated incarnations in the human realm, ultimately attaining a transcendent foundation.
Genes are the most fundamental essence of humanity.
How can this foundation be elevated and transcended? That is, through successive cycles of kalpas, one can better observe by practicing the compassionate human world: having undergone all the growth processes of the first kalpa, and then experiencing the remarkable technology of the second kalpa, up to the present third kalpa with all its upward growth, elevation, and transcendence.
This third cosmic cycle is still in the early stages of technological civilization. It must be understood that the third cosmic cycle will require over a billion years to establish the advancement of future technological civilization. This very cause and condition, in the present moment, aims to achieve the ascension and transcendence of the Earthly Star. It is essential to enable all sentient beings and original spirit Buddhas of the Earthly Star to thoroughly comprehend this.
Why is it necessary to advance technological civilization in this cosmic epoch? Such advancement must first establish the foundational framework of "ethical principles and moral order" as its core condition. This condition for progress is further realized through the accumulation of all developmental achievements. It is precisely by fostering the complementary integration of "technology" and "culture" that wholesome benefits can be attained.
Moreover, without deviating from the great principles of "moral order and ethical norms," it is precisely through the operation of such norms that the Heavens, throughout this cosmic cycle, have relied upon as the greatest sustaining force. This is facilitated by the karmic connections of heaven and earth, enabling all sentient beings and original spirit Buddhas to propagate and expand upon all achievements born of past causes and conditions.
Humanity relies on spirituality as its foundation.
This propagation of Dharma through causes and conditions is further integrated through the "spirit, body, and mind," that is, by merging "spirit, body, and mind" to form a great worldly cause and condition. It can directly "transfer to other realms" or "transform other lands," both of which are combined through the energy body.
Once the existence of Diming Star is fully realized, it can then be shifted to other star systems or regions. Within the next millennium, this will authentically achieve the function of karma, and will also serve as a complete demonstration for Diming Star. However, it remains constrained and hindered by the inherent limitations and obstacles of Diming Star itself.
Although it is interconnected through "metal, wood, water, fire, and earth," and equally nourished by "earth, water, fire, wind, thunder, lightning, rain, and dew," it is precisely through the "energy body" of the human world that fusion and creation are granted. This raises the question: when one's own "energy body" diminishes in quality, can it be elevated? Not necessarily!
Just as another form of self-energy manifests in other regions, this energy body can be described as follows: higher-level immortals and Buddhas in the present moment can all share this cause and condition to facilitate it, and it has long been utilized. If we consider the direct connection between cosmic star systems and the Earthly Star: for the sake of human beings, it is necessary to use high-speed technological vehicles for travel.
The ability to shift one's location to another realm and to transform other realms.
Moreover, in the present moment, it is possible to manifest in other regions, much like the "gate of expedient means" in the human world. This process involves elevating the essence of the physical body with remarkable lightness, while placing spirituality at the core. Such a light energy body is essential, rooted primarily in the purification of the spirit.
If one cannot attain this spiritually light energy body, then whether you seek to "transfer to another realm" or "transform and relocate elsewhere," the physical body is too heavy and cannot be accomplished. Moreover, it is an exceedingly light energy body. The various distinctions among these causes can be realized within the human world, through the insights gained from "illuminating the mind, perceiving one's true nature, awakening, and attaining fruition."
To purify one's physical form is also to purify the spirit, and further, to achieve the essence of the soul. Only then can one's spirituality be endowed with a light and ethereal energy body. This enables "transformation across realms" and fosters the mutual fulfillment of "transforming realms elsewhere." Such accomplishments must be attained step by step.
If you wish to possess this kind of light and ethereal energy, you must first settle and return all past karmic debts and obligations. Within the main framework of cause and effect constructed by the Chongxin lineage, this means first entering into the "repayment of accumulated karmic causality" and then proceeding to "fulfill your heaven-bestowed mission," thereby reaching a state of perfect accomplishment.
The Various Causes of All Living Beings Among Humanity
After such conditions and causes are fulfilled, the "return to origin through cultivating truth by means of the illusory" is accomplished. This is the achievement of the energy body through its substance. However, if this energy body is too heavy and one wishes to "transfer and transform to another place" or "relocate for transformation elsewhere," it must be facilitated by high-speed technological transfer devices. Only then can the "transcendence through present-day technology" be realized.
It is precisely through the four great karmic bodies within the construction of the Chongxin Sect lineage that all sentient beings and original spirit Buddhas in the mundane world are elevated and transcended. This is the true path and the genuine nature! As for this energy body, it is to be transformed in the present moment and accumulated in the present moment. How then, after you enter the Chongxin Sect lineage, will you proceed?
It will certainly be more direct than all external religions, which is to elevate the technological civilization of Earth and the underworld star through the descent of the Heavenly Will. This is also accomplished through the great compassion and virtuous grace of all celestial immortals and Buddhas, as well as the contributions of both technological civilization and their own energy bodies. Both of these are fulfilled by bodies of light energy and the energy of halos.
Thus, distinguishing from other causal seeds, and for all future sentient beings, original spirits, and Buddha-children, there is a differentiation between "using technological civilization to relocate and transform elsewhere" and "using spiritual energy to transform and relocate to other realms." The distinction between these two is something that, for you, has been exceedingly difficult to accumulate through knowledge and experience over the ages.
Accumulating the Foundation for Illuminating the Mind, Seeing One's Nature, and Attaining Enlightenment
Therefore, the human world has been perpetually caught in the cycle of rebirth within the six realms, a point of confusion since ancient times. This energy of cause and effect offers you the opportunity to accumulate such high-level energy in the present moment. However, this must first be built upon the foundational work of "purifying the mind to reveal one's true nature, attaining enlightenment, and realizing the fruits of practice."
How can one achieve the lightness of body necessary for ascension and transcendence? Sentient beings and original spirits, as disciples of the Buddha, fundamentally find it difficult to make accurate judgments through all scriptures alone. This is shaped by the causes and conditions of time and space. It is within this cosmic cycle that the accumulated layers of this energy body can be unlocked, and even the most foundational work of "illuminating the mind, seeing one’s true nature, attaining enlightenment, and realizing the fruit" can be transmitted downward.
Grant sentient beings and original spirit disciples the ability to experience this light energy body for their own accumulation. Only then can they first cultivate light and agile thinking, and further possess the concepts of advanced technological civilization. This truly enables them to accumulate a sufficiently abundant energy body in the future, ascending, growing, and transcending beyond!
It is essential to first undergo religious cultivation, then engage in refined practice, integrating it into a genuine accumulation—like true gold that fears no fire—that is the true nature. Otherwise, how can you achieve attainment in this lifetime when all your own ingrained negative habits continue to accumulate within your "body, mind, and spirit"?
then the ethereal body will begin to ascend and grow.
Through repeated trials that test the foundation as the guiding principle, it can also broadly transform and guide all sentient beings, the original spiritual Buddhas and disciples, to gather together. This is the great virtue and grace of Heaven, which, having undergone this cosmic cycle, can achieve true creation and invention. This is not something that will only appear in the future; in fact, it has long been manifested within this earthly star, as can be understood from its surroundings.
It is merely that your clairvoyant abilities are insufficient to directly perceive and comprehend this. It is necessary to undergo a process of integration and elevation through this energy body, directed toward your own ethereal form or spiritual body. I wonder if you are capable of achieving this? This light energy body—once it has been used to settle and return all karmic obstacles from your past—what then?
Once again, accumulate the energy of lightness, allowing your own QNA to radiate its brilliance. You will inevitably come to understand that the accumulation of this light energy originates from what is already complete in the present moment and will be realized in the future. This is not only for the pursuit of progress in your survival orientation but also enables your energy body to interconnect with the entire cosmic galaxy as a whole.
Such conditions can only be fully met by those who possess genuine virtue. It is because sincere practitioners can create their own blessings and virtue, using their accumulated merits to add to them time and again, life after life. Moreover, they can gradually accumulate the causes and conditions that were lacking in their past, in accordance with their own capacity.
Human belief in religion necessarily entails the accumulation of virtue.
It is precisely regarding the character "virtue," which is also a matter of "attaining" and "embodying virtue," that necessity arises: one can both "attain" and "embody virtue," and it is also a matter of "gaining knowledge." This is precisely the elevation and accumulation of wisdom. Thus, the first condition established by the Chongxin lineage is precisely to attain wisdom, embody virtue, and also to attain blessings, embody virtue, and gain knowledge!
Thus, through the currency of causes and conditions, one can attain virtue, gain, and understanding! Yet, can you still fall into poverty? No! Precisely because you have gained and understood through this currency, how could you not be abundant? Nonsense! By then, all of you will be accomplished beings of abundance, no longer impoverished individuals, and must wholeheartedly dedicate yourselves to promoting and guiding others along the great path of the Chongxin lineage.
Regarding the causes and conditions of currency, "virtue, attainment, and understanding," it is even more important to establish an energy body of "understanding, virtue, and attainment." Do you wish for this? (Answer: Yes!) Speak a little louder! I am so pleased, hoping that you can become the vanguard of the Chongxin Sect's Great Path. You are indeed capable of "understanding, virtue, and attainment"!
Regarding the lack of widespread propagation of the Chongxin lineage, what would you say? It is impossible! One must understand: "Sowing the seeds of spirituality" is the means of selecting those with virtue, who can then establish themselves within the Chongxin lineage as a force for propagating the great path. This is also the fundamental practice consistently demanded by all immortals and buddhas—using "sowing the seeds of spirituality" to screen out and depart from unwholesome habits and tendencies.
Cultivate with joy and ease; guide yourself to see the true nature of mind.
Enlightenment and realization of fruition are as fleeting as shadows,  
Achievement in the present moment arises from the mind itself.
The foundation of transformation extends across the world, fostering kinship;  
Cultivating virtue and character leads to the attainment of wisdom and understanding.
Sentient souls may return, each step leaving a mark.
This verse! It is for the mutual encouragement of all sentient beings, the original spirits and Buddha's children. The great karmic cause that has been difficult to propagate for ages has now manifested in the human world through the Chongxin lineage. You are precisely the first to "receive the knowledge, attain the virtue, and obtain the truth"—the fundamental karmic cause for all growth, elevation, and transcendence. And you are also those who possess the karmic conditions of great virtue.
Chapter Sixteen: The Awakening of the Spirit
##Pangu the Great Emperor
March 21, 2006, the twenty-first day of the second lunar month in the bingxu year (Tuesday)
Few tread the path to the Wuji Jasper Pool;  
The Joyful Jade Maiden ascends the platform, drawing near.
The Great Patriarch of the True Buddha Heart Sect  
Guided by the Ancient Buddha Dipamkara
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Tao Academy! Today, the Great Patriarch of our lineage, the Ancient Buddha Namas Dipankara, has descended to compose the fourth chapter of the Great Tao True Suchness. This work elucidates the "causes of spiritual nature" that have been obscured since ancient times, providing firsthand materials for the advancement of all students of the Chongxin lineage.
Can you understand how to fully accomplish the essence of spiritual practice? This also involves cherishing all students as the vanguard of the future Great Path, guiding them in propagation to uplift oneself and uplift the over 420 million genuine practitioners. This is the sacred mission of the fifth phase of Chongxin. Can you fulfill such conditions of affinity? It is hoped that everyone will join together to collectively achieve the propagation and guidance of the vanguard of the Great Path.
Chapter 17: The Cause of Activation
##Wuji Guojian Guanyin Bodhisattva
March 24, 2006, the 25th day of the second lunar month (Friday), Year of Bingxu.
Before chaos divided into yin and yang,  
All blessings were bestowed by Heaven.
The elder ancestor speaks of the true suchness scripture;  
The spiritual nature of true suchness is inherently free and unhindered.
The spiritual nature of all human beings
The vast cosmos bestows great virtue and grace upon all sentient beings and Buddha's disciples. Governed by this cosmic order, those who ascend and transcend do so through the realm of humanity: by engaging in all human endeavors, they evolve and grow through transformation, and through all living beings of heaven and earth, they create and advance.
The fundamental cause upon which the human world relies is precisely the differentiation of the "spiritual seed causes" of all sentient beings, original spiritual Buddha-children, and all living creatures. Furthermore, at the boundary between ascent and descent, the function of "spiritual differentiation" is employed to achieve a clear analysis of "spiritual true suchness," thereby enabling upward growth, elevation, and transcendence.
For all beings who have experienced the human world or any celestial realm within the cosmos, this holds true! Therefore, a physical body must be infused with spirit in order to move and act. For all sentient beings across the vast universe, it is essential to have spirit infused within, so that the body may move and engage in activities of meaningful direction.
The human world is likewise so; it is only through the "body joining with the spirit" that all activities gain the power to rely upon. It is necessary for the spirit to enter the body in order to have a true orientation for all existence. This is the reality where the true "mind and form" become one entity, allowing one to understand the guiding principles upon which actions in the realm of reality depend.
Spirituality encompasses many levels.
It must not only be manifested through breath but also rely on the energy body. Without breath entering the body, how can there be genuine power for movement? It is precisely through this function that one attains reliance on one's own spirituality, and all functions of existence serve to activate every direction of one's own survival.
In terms of the dynamics of action, if this condition is enacted, one can understand that to address such a situation, it is necessary to enter the human world to apply it. From the perspective of the spiritual realm, it is merely an energy entity endowed with certain qualities. Distinctions such as "transforming it elsewhere" or "transforming elsewhere through it" are fundamentally impossible!
In this context, it can be understood that through the "mind, thoughts, and consciousness," one can manifest all desired objects and present them in the required circumstances. Moreover, how can a single thought be activated to construct a complete set of conditions formed by ideas and concepts? This is primarily sustained by the "spiritual" world.
When it is impossible to observe thoroughly and clearly with the naked eye, one must understand that the human world is merely the functional domain sustained by the first to sixth dimensions, which can be verified by instruments—that is all there is to it. However, even within the seventh to tenth dimensions, it is still impossible to fully comprehend all processes, resulting in distinctions in the causes of spiritual nature.
The various distinctions in the causes of spiritual nature.
This causal condition, formed by the analysis of various causal entities, cannot be perceived by the naked eye within the sentient world: the second to sixth dimensions. However, it can be recognized through all forms in the first to third dimensions. This causal entity presents a challenge limited by the naked eye and instruments, so how can one comprehend the distinctions in the causes of spiritual seeds?
Limited by the physical eye or the celestial eye, what each perceives is inevitably different, which also distinguishes the levels of each individual. For sentient beings and original spirit disciples in the human world, it is said: through cultivation and meditation, one may perceive all forms. This is precisely what is meant: the levels of each individual differ, leading to varying perceptions.
How then can one discern the various states of space? When sentient beings and original spirit disciples of Buddha seek to connect with the spiritual realm of heaven and earth, they often manifest distinctions between their collective and individual levels. Some perceive these as manifestations of immortals, Buddhas, Bodhisattvas, or exalted sages and deities; others perceive them as various displays of karmic retribution from adversaries or creditors.
Some perceive it as the orientation for the survival of all other processes; some see it as the karmic consequences of their own past lives; some view it through the lens of different races and nations at various levels; and some understand it as the manifestations formed by different causes, conditions, and dimensions across various planes of existence. Thus, each individual's comprehension and realization are inevitably distinct.
The spiritual seeds interact and resonate with one another.
You also claim that it can only be observed through "heavenly vision," yet regarding "heavenly insight," "heavenly truth," and "heavenly principle," each form is distinct, and each varies in its level of depth! Moreover, you rely on your own "thoughts, consciousness, and ideologies" to assert this, thereby presenting a perception of all your own processes.
In fact, it often merely relies on the functioning of one's own "conscious mind" to sustain its operation. Consider this: when sentient beings and original spirit disciples see the manifestation of immortals and buddhas before their eyes, they regard it as a "real phenomenon." This process arises from the convergence of causes and conditions, manifesting the distinct energies of each individual entity.
Spiritual capacities vary, and the causal factors at each individual's level differ as well. How then can it be said that all sentient beings and original spirit Buddha-seeds in the vast cosmos are identical? They are not. Thus, the manifestation of energy is distinguished according to each individual's level, and this distinction is termed "telepathy." Through this, one can comprehend how this process of spiritual inspiration interchange occurs.
Sentient beings and original spirit Buddhas often find themselves in such a situation: mistaking the false for the true, but does this truly benefit them? Not necessarily! In fact, it is all shaped by individual perceptions and conceptual frameworks—merely differences in cognition and treatment. And because "True Suchness" is genuine and manifests without falsehood, how does this interconnectedness of energy bodies unfold?
The spiritual seeds of each individual are all different in their origins.
The interpretation often varies according to the level of human understanding. It can be said that the distinctions in levels determine what each individual energy body is. You may carefully contemplate all the karmic processes related to the Chongxin Sect. How would it be for sentient beings and original spirit Buddhas, who possess even the slightest resonance, when they come to participate in and support the Chongxin Sect’s compilation of the "Great Tao Series" celestial books?
It is often observed that numerous violet-golden rays or many circles continuously encircle the main hall of the Chongxin Sect. This phenomenon is also a manifestation of various energies. Some perceive it as a dazzling golden light, while others see nothing at all. This difference arises from varying levels of spiritual attainment, and what each individual perceives is accordingly distinct.
One can discern various systems: whenever a sentient being becomes a "celestial sound transmitter," it signifies that a high-level saint or Buddha from the upper realms descends to impart teachings through the celestial scriptures. However, due to differences in the inherent qualities and energies of each individual, although the immortals and Buddhas are the same, the transmitters in each region receive and manifest their roles differently.
This must be something immortals and buddhas do not share, right? Not so! There are true forms, there are representatives, there are partial manifestations, and there are avatars—each entity differs, and thus the original texts they form also differ. Moreover, every level is distinct. Yet when the same immortal or buddha descends to compose a work, how does it affect the frequency and energy body of the one who transmits the heavenly truth?
The divine messenger acts through appointed representatives with distinct functions.
What is the extent of reception for all? It will inevitably align with the descending immortals and Buddhas to mutually resonate, or differentiate: direct descent, partial descent, or complete descent, which correspond respectively to: 30 points, 50 points, 80 points. Those who achieve 100 points are exceedingly rare, precisely due to the distinctions shaped by their own ideological influences.
It depends on the transmitter: whether one can truly disseminate the teachings or merely become a transmitter is determined by the karmic causes from past lives and the accumulation of present actions. Under such circumstances, it becomes exceedingly difficult to comprehend the true essence of all realities within the sentient world, making it relatively hard to grasp.
Similarly, in the communion with deities and Buddhas: spiritual communication, psychic abilities, and mediums... all distinctions arise in the same manner. From this, one can understand that the levels of spiritual realms differ. What does it matter if the external world acknowledges them? This is the true nature of reality—a world of true suchness and actuality within all dharma realms. The human world merely distinguishes itself under varying conditions.
There will be many differences in "spiritual disparities." In such circumstances, those with worldly spiritual insight will perceive differently, operate on different levels, and comprehend differently. It is also difficult to establish genuine karmic connections for mutual growth. Under these conditions, it becomes challenging for the world of sentient beings to manifest their "true suchness nature," leading them to mistake the false for the true.
The divine powers and spiritual forces vary in their manifestations.
All sentient beings with spiritual awareness or psychic abilities will, in such circumstances, often believe they already possess numerous supernatural powers to manifest. However, they fail to realize that truly comprehending the root of all causes and conditions—even all deities and buddhas within this third-dimensional space—hardly allows one to fully penetrate the distinct levels and realms of each individual existence.
Why does such a situation manifest? It arises from the inability to truly penetrate the clarity of various levels and realms, which is related to the specialization of different disciplines and the undertaking of missions. Similarly, all deities in the sentient world encounter numerous contradictions and obstacles, which also emerge in this way. Can you comprehend this level and realm? Indeed, you cannot!
Furthermore, for all sentient beings and original spirit Buddhas in the vast universe, how can one distinguish between the various levels and functions within the "divine eye" ability? Only by truly dissolving obstacles can all levels of existence interconnect. It is essential to genuinely overcome encountered difficulties and limitations, for this is the true nature of reality!
At various levels and states, all distinctions and functions are precisely based on the differences among individuals: differences in states, differences in levels, differences in causes and conditions, and differences in missions. How then can one distinguish one's own energy? And how, within this cosmic space, can one clearly discern the functions of multiple dimensions? Only then can one break through the obscurations and obstacles of the past.
The Reality of the Spiritual True Suchness
When considering such issues, the perspectives of all beings are genuine, yet it remains difficult to perceive the manifestation of true reality. At times, even the manifestation of true reality may be illusory, precisely because it is impossible to fully comprehend all responsive transformations within the entirety of space. This, in turn, stems from the distinctions within the "True Thusness Spiritual Nature." Moreover, all sentient beings in the vast world of the Great Path exist within such circumstances. Are you all aware of this?
No, indeed! In the realm of Di Ming Star, this situation represents a manifestation of the one-to-ten-dimensional space, whereas humans reside only within the one-to-three-dimensional space. If one can come to understand the beings of the four-to-six-dimensional space—humans, sages, immortals, and Buddhas—it is already an exceedingly rare and precious achievement! Throughout the ages, this enigma has remained beyond the reach of all classical texts.
Only within the "Dadao Series Celestial Books" can all the celestial texts bestowed upon the Chongxin lineage be excavated for the treasures of the myriad immortals and buddhas. This is truly a rare celestial opportunity and a great cause of affinity. Even across hundreds and thousands of lifetimes, you have only been able to encounter such a convergence of time and space. Whether such extraordinary conditions of affinity will arise again in the future remains unknown!
This refers to the celestial beings and Buddhas who once resided and lived in the cosmos, the void, the infinite, and the vast heavens, and who can descend into the mortal world to guide and connect with one another. Without such extraordinary conditions and predestined affinities, how could the profound mysteries and auspicious opportunities of the heavenly realms be expounded? Indeed not! Thus, such an analysis is exceedingly rare.
The spiritual root originates from heaven,  
Planting causes and sifting virtues extends them through time.
Distinguishing levels to manifest transformations,  
In the human realm, the great path is achieved.
The Buddha of Enlightened Heart, Radiant as Light,  
Heavenly sounds transmit truth, awakening the spiritual nature.
Achieving the Realm of Emptiness and Reality,  
The Great Framework of Future Causes and Conditions.
This verse! May all sentient beings, original spirits, and Buddha’s disciples encourage one another; it offers a preliminary explanation of the entirety—the karmic entity of the first to tenth dimensions—in hopes of gradually unveiling and clarifying this celestial opportunity and profound affinity in the future. Having troubled Chongxin’s lineage for a time, old friends gather together once more; thank you all for your hard work, until we meet again!
Chapter Eighteen: The Spirit Vessel Takes Form
## Primal Fuxi the Great Emperor
March 31, 2006, the third day of the third lunar month in the year of Bingxu (Friday)
From the Wuji Wonderland comes transformation and guidance,  
The Jasper Pool's precious realm is renewed.
Fengqiong descends to Chongxin Hall; the celestial maiden ascends the platform to meet virtuous kin.
Saints, Buddhas, virtuous students, and fellow spiritual practitioners of the Wuji Great Tao Academy, good evening! Today, the venerable Hongjun Laozu has descended to compose the fifth chapter of "The True Thusness of the Great Tao," which elucidates the distinct levels of spiritual true thusness across various entities. This serves to thoroughly clarify the confusions faced by all compassionate beings: spirit mediums, channels, psychics, those with spiritual connections, and authentic oracle practitioners.
Furthermore, it dissects the various levels of all inner realms—how can one comprehend the karmic connections authored by the immortals and Buddhas? Only the Chongxin lineage possesses such divine secrets and auspicious affinities, which represent a great opportunity for future salvation and fulfillment. Through transformation and purification, can one subtly grasp the profound mysteries within? With sincere effort, one may attain it—but will it be cherished? The choice lies with each individual!
Chapter Nineteen: Spiritual Resonance and Connection
##Wuji Doukou Lingguan, Marshal Ma Sheng
April 4, 2006, the seventh day of the third lunar month, Bingxu year (Tuesday)
Mysterious wonder establishes the world, transforming into non-birth;  
Profound mystery, the ultimate principle, gives form to all spirits.
The highest virtue embodies the great Dao's virtue,  
Revealing the true essence of humanity's original nature.
All causal substances of sentient beings
The True Suchness of the spiritual nature, from the very beginning, has been the force behind the creation of the human world, guiding the process of growth in the orientation of existence. It is rooted in the survival of all sentient beings and original spirit Buddha-children. This perspective, based on the "spiritual True Suchness," allows one to clearly elevate all actions or, conversely, to tarnish one's own spiritual nature and sink into degradation. Such is the distinction between these two paths.
Granting numerous opportunities for the dissemination of the Great Dao to elevate and transcend all sentient beings and original spirit buddhas; it is through one’s own actions and deeds that one is judged, and by relying on and applying these principles, one can achieve greater growth. How can such factors of growth be attributed to transcending through the enhancement of one’s own "true suchness essence"?
In the present era, the most crucial aspect is the mutual fulfillment among all beings in the moment. Therefore, the survival orientation of all sentient beings transcends the essence of their "true suchness nature." Sentient beings, as original spirits and Buddha's children, can overcome their ignorance by accumulating experiential knowledge for growth—that is, by gathering experiences.
The Self-Nature of True Suchness and the True Suchness of Self-Nature
It is through the accumulation of knowledge and action, applied to resolve subsequent challenges, that wisdom grows and matures. How then can one attain the essence of one's "true suchness" and accumulate a wealth of personal experience? This lies in the necessity of mutual fulfillment, enabling continuous growth and elevation.
It also imparts to the sentient beings and original spirit Buddhas in the human realm the ability to clearly understand the essence of their own true nature. All sentient beings and original spirit Buddhas in the world fundamentally cannot comprehend that the spirituality of "their own true nature" serves as the basis for upward elevation. This elevation, in turn, lies within the human realm, where all obstacles to human existence are to be resolved.
One often finds oneself repeatedly reincarnating within the human realm, yet fails to comprehend why one continues to exist in this world. It is fundamentally difficult to discern the underlying causes and the root of the problem! Sentient beings, original spirits, and Buddha’s disciples often harbor such thoughts and are unable to break through and dissolve the obscurations of ignorance.
It often occurs that the ignorance and obstacles inherent in the human world come to hinder us. At times, these are compounded by external spiritual influences, which can evoke many sensations within oneself. Frequently, these are karmic creditors from past lives, acting in ways that seem contrary yet ultimately serve to fulfill their purpose. Such situations are widespread in the present day. Why do such circumstances arise?
The karmic retribution of humanity across lifetimes.
It is precisely the cycle of retribution accumulated over generations that cannot be resolved time and again, life after life. In the process of karmic repayment and suffering, one may become attached to the worship of revered deities, immortals, and Buddhas that one once possessed. Moreover, there are those who enter into idols to receive worship as deities, and in such circumstances, they will mutually influence the future merits and retributions to be exacted.
On one hand, it accumulates merits for oneself, while on the other hand, it monitors and enforces retribution against those who create grievances, overseeing and mutually counteracting such actions. If these functions can complement each other, they will foster mutual growth and dissolve karmic debts accumulated over lifetimes. Conversely, if they oppose each other, those who worship while creating grievances will inevitably suffer pain as a consequence.
In this lifetime, there are considerable hardships and trials. On one hand, these can serve to benefit the world, while on the other, they offer protection and can also eliminate all injustices suffered in past lives. However, seeking retribution in this life for such grievances is relatively easy and even brings a sense of satisfying compensation. In such circumstances, how does the human world respond?
It will only grow increasingly! In the process of seeking retribution, one may come to understand that the bullying and tyranny suffered in past lives or accumulated over generations are nothing but unresolved grievances, cast into the realm of deities. As for seeking retribution for such karmic debts in the present: if one fails to comprehend the full context, the worshipper will endure considerable suffering and torment.
The accumulated karma of successive lifetimes confronts one's own true suchness nature.
It can be understood that all karmic debts and grievances accumulated from past lives are now entering the present moment for repayment, and can truly resolve the hatred and unresolved debts of countless lifetimes. From the perspective of Heaven, this is also a highly effective method, capable of confronting and mutually resolving the karmic debts of all sentient beings across lifetimes.
Moreover, can it be said that all worshippers who seek to have their wishes fulfilled will certainly achieve them? Not necessarily! This is also a process of clarifying the retribution of karmic debts. If one finds oneself in such a situation, how should one respond? Can one fully comprehend the entire process? Not at all! It is precisely through the repayment and acceptance of the retribution brought by creditors and adversaries from past grievances that all debts can be completely resolved.
Regarding the fundamental will of Heaven, as well as the intentions and actions of those who seek retribution—what are they? In this process of spiritual reliance, numerous outcomes may arise. Some may achieve mutual fulfillment through the resolution of grievances and debts; others may endure a lifetime of hardships, even harboring resentment until the end, never truly understanding the reasons behind it all.
Some experience: the ruin of family and loss of loved ones, separation from wife and children, the downfall of reputation and various other adversities! These circumstances are more readily conducive to: spirits and deities, as a method for making one's own choices, that is, they easily facilitate the complete resolution and repayment of karmic debts accumulated over lifetimes. Yet, I wonder how you would describe: what exactly is this process like?
Karmic obstacles can be transformed in the present moment.
Thus, it becomes clear that the growth and learning from one's current actions not only serve to resolve one's own karmic entanglements but also to dissolve the grievances of creditors from past lives. Moreover, the subtle effects that one may not even be aware of can easily lead all sentient beings, the original spiritual Buddhas, to repay the accumulated karma from countless lifetimes in the present moment.
This is also a veil of ignorance about oneself: how should one settle the karmic debts accumulated over countless lifetimes? It is essential to understand that when all karmic creditors come to demand repayment, can one endure the profound and heart-wrenching pain? Or will one often complain about fate and blame others? Or even rage and harbor resentment against Heaven!
This results in deeply ingrained ignorance and obstacles that are difficult to eliminate. This is precisely why sentient beings, the original spirits and Buddha's children, remain trapped in the delusions of the mundane world. Their "mindset, perceptions, responses, actions, and wisdom" have long been incapable of properly addressing and repaying the grievances and debts owed to their karmic creditors.
Moreover, how could there ever be a day when these are resolved? Not at all! In fact, it becomes even more difficult! In truth, taking the True Suchness as the orientation for all existence means never encountering such circumstances. Yet, why does the world of sentient beings remain deeply entrenched in an era where karmic creditors and adversaries seek retribution? It is even more impossible to comprehend the "essence of spirituality" and the "essence of True Suchness"!
The Essence of Spiritual True Suchness
Moreover, if one is unable to change their own ignorance and instead constantly harbors numerous complaints and resentments toward difficulties and obstacles, such a mindset of resentment will lead to the accumulation of increasing impurities and hindrances toward one's "spiritual true suchness" and "true such nature." This further obstructs the ability to thoroughly comprehend one's own "spiritual causal seeds."
It is inevitable that one cannot repay all debts across lifetimes and instances. Sentient practitioners originally hope that after entering a religion, they can truly engage in cultivation and transformation. However, in reality, it is often difficult for them to confront themselves. Frequently, upon encountering even minor setbacks or adversities, they give rise to various resentments and grievances.
For sentient beings and original spirit disciples, it is fundamentally difficult to reform their own evil habits and tendencies within religion. Moreover, they are utterly incapable of understanding their own "true nature of spirituality" and "the essence of true nature." How, then, could they possibly have the divine opportunity and favorable conditions to undergo transformation and elevation in this lifetime? Indeed not! All are bound by such deeply ingrained and corrupt habits and inherent qualities.
Moreover, it is difficult to achieve purification and growth, and if one wishes to completely resolve and repay the karmic debts accumulated over lifetimes, generation after generation, time and again, then I ask all virtuous beings: Can such a situation truly change and eliminate the cycle of one's own accumulated karma? It is fundamentally impossible! How, then, can one attain clarity regarding one's own true nature? It is therefore essential to diligently strive for upward growth and elevation!
The world is laden with too much filth.
Instead, it will continuously accumulate and add negative qualities. If one undergoes too many cycles of reincarnation in the human world and remains in this dark star for too long, it will inevitably become exceedingly difficult to achieve reversal and progress. Moreover, the accumulation will continue to grow significantly, compounded by the buildup of a considerable number of negative qualities.
When one is unable to comprehend and understand the essence of suchness, how can they dissolve the delusions of karmic obstacles accumulated over lifetimes and repay them? That is impossible! This also serves as a judgment on the differentiated functions of the essence of suchness. Originally, it should be: the "spiritual essence" that is bright, luminous, and perfectly complete—how does it relate to one’s own foundational nature? It is exceedingly difficult to grasp!
It can be said: If descending into the mortal world, it would originally be quite easy to achieve growth within the Earthly Nether Star, and one could also purify and clarify oneself. This is planting seeds of spirituality for oneself, which will generate many positive functions and can enhance one's original motivation. Yet why do sentient beings, the original spirits and Buddha's disciples, remain deeply entrenched within the Earthly Nether Star?
The five elements inherently generate and restrain each other.
Regarding the true essence, it is oriented towards upward elevation. However, if influenced by the mutual restraining interactions of the four elements—earth, water, fire, and wind—in the mundane world, and further subjected to the cyclical restraints among the five phases—metal, wood, water, fire, and earth—there arises a function of mutual constraint. This hinders what was originally capable of upward elevation and mutual support for benefit.
If mutual conflicts arise and it is difficult to resolve such conflicts, one will remain deeply trapped in the delusions of the mundane world, and so it is; it is essential to understand that in the human world, the five elements of "metal, wood, water, fire, and earth" inevitably generate and restrain one another, all based on the principles of the Five Elements and Eight Trigrams.
Furthermore, it is through mutual generation that growth occurs, making it easy for oneself to advance. Within the four elements of "earth, water, fire, and wind," there lies the great cause and condition that can lead to accomplishment, yet it can also result in decay through mutual conflict. This is a limitation and obstacle that sentient beings and original spirit Buddhas’ disciples find difficult to comprehend, and they are unable to fully grasp how these interwoven causes and conditions of mutual generation and conflict, as well as mutual support and interdependence, operate.
The spiritual seed is laid as the foundation,  
The nature of the spirit determines its inherent distinctions.
Spirituality distinguishes among all beings,  
Spirituality permeates like the true mechanism.
The essence of true suchness is known through its substance,  
The nature of true suchness inherently sustains itself.
True Suchness is differentiated among humans,  
Yet the Buddha and Mara share the same True Suchness.
This verse! It is about sentient beings and original spirit Buddhas mutually fulfilling one another; regarding the generation and dissolution of one's own ignorance and obstacles, the human world is achieved through the "Middle Way of Causes and Conditions." Unbiased and impartial, it is called the "Middle Way," which must be attained through the construction of moderate thinking. Only then can one truly dissolve their own delusions and obstacles. I am grateful for everyone's companionship and efforts, and I apologize for the disturbance within the Chongxin lineage, as we gather with old friends, speaking of farewells; until we meet again!
Chapter 20: Ideology
##Shennong the Great Emperor
April 7, 2006, the tenth day of the third lunar month, Year of Bingxu (Friday)
The True Buddha Heart Sect spreads its teachings far and wide,  
While the boundless celestial realm bestows its noble blessings.
Kannon of the Eastern Seas  
Ascends the platform to gather with the virtuous and wise.
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Tao Academy! Today, the Supreme Mystic Being from the Void Wuji descends to compose the sixth chapter of "The True Suchness of the Great Tao," elucidating the essence of true suchness based on its inherent nature. This serves as the repayment of all accumulated karmic causes and effects from past lives, aiding in the mutual fulfillment and liberation of all sentient beings and original spirit Buddha-children from their delusions.
One can achieve self-fulfillment through one's inherent qualities, and thoroughly comprehend the cycle of cause and effect, thereby attaining genuine liberation. Within this process, distinctions are made between the achievements and hindrances brought about by the four elements of "earth, water, fire, and wind." Furthermore, the five elements of "metal, wood, water, fire, and earth" are differentiated in terms of their mutual support and mutual conflict.
Moreover, if you all can thoroughly comprehend and overcome the hindrance of such afflictions, you will surely be able to easily understand all phenomena of mutual generation and fulfillment. I earnestly hope for this! I earnestly hope for this!
Chapter 21: The Dominance of the Conscious Mind
## Marshal of Manifest Virtue from the Primordial Ultimate, Heavenly Lord Wen Qiong
April 11, 2006, the fourteenth day of the third lunar month in the year of Bingxu (Tuesday)
Investigating the origins of heaven and earth's creation, ancient virtues are transmitted to the present day.
The Dadao Series: The Book of True Suchness  
The Emperor's Guide to the True Suchness of the Spiritual Nature
All spiritual beings among humanity
The creation and vast expansion of heaven and earth have brought forth life. How can one comprehend the original spiritual essence of sentient beings and the Buddha-nature within? Based on the foundation of true suchness and Buddha-nature, through the expansion and development of one's inherent nature, how can one clearly perceive one's own delusions and obstacles? For the essence of spirituality ascends to the heavens when pure and descends to the earth when tainted, which is the fundamental principle of Daoist teachings.
To clearly rely on the causes of spiritual seeds as a foundation, one can discern all true suchness of original causes, as well as judge the roots of spirituality. This means taking the fundamental "nature of self-suchness" as the basis to inspire the ability to distinguish all spiritual seed causes within the sentient world, and to understand how one's own obscurations and hindrances arise.
When faced with the emergence of ignorance, how should one confront and dissolve it? It is through the trials and experiences of human life that one comes to understand all related processes. By relying on the accumulation of every detail of existence, numerous methods for dissolving difficulties and obstacles arise. Yet, in truth, only a few of these can truly be put to use.
Although the world of sentient beings, when tempered by such difficulties and obstacles, may perceive these as limitations arising from their own ignorance, a true inward observation of all causes reveals that, in the context of human existence and all its orientations toward survival, it is an accumulation of experience and a process of wisdom renewal, further enriched by the gathering of diverse knowledge.
Spirituality activates all existence.
Thus, it becomes the basis for one's next step, applied to the removal of one's own obstacles, granting genuine understanding of the roles, functions, and benefits behind all causes and effects. In this way, all orientations of survival in the human world are also developed from the true suchness nature, within the mutual cycles of all affairs, enabling the elimination of such ignorance.
It is through self-fulfillment that one can repeatedly recreate experiences in the future, thereby demonstrating wisdom in the growth and learning of knowledge. In relation to the true reality of one’s inherent nature: the unfolding of this true essence, achieved through the propagation of the Great Dao, is precisely about how to transform oneself from within one’s own nature.
All sentient beings, the original spiritual Buddhas, upon descending to the Jambudvīpa, each form an individual entity. In the process of adapting to survival, it is difficult to comprehend that all existence arises from one's own body, which enables every activity and directional action. This is the true function of confronting the threshold of survival with genuine orientation.
How then can one comprehend, through one's own physical body, why such functional orientations exist within the human world? This requires the infusion of a spirituality into the very existence of one's own body! Yet, how can human beings, who fundamentally struggle to grasp the nature of spirituality, understand the necessity of such distinctions in spirituality?
Spirituality is the foundation of humanity.
Without the infusion of spirit, the human body would merely be a cold, lifeless vessel of flesh. It would be difficult to comprehend why the human form requires the integration of spirit to achieve harmony and mutual enhancement. There would be a tendency toward grasping actions, and the human body’s existence within the human world would remain an enigma—its origin and ultimate destination forever beyond understanding.
In the human world, what is there to do? One cannot even grasp the fundamentals, let alone penetrate the greatest mystery of all ages: how to connect with the devotion of one's own spirit—where does it come from? What actions should one take in the human world? Even if, in the future, the spirit is transplanted into another human body, where should it ultimately return?
All scriptures or religions in the world of sentient beings are said to originate from the heavenly kingdom or God. However, this age-old mystery makes it fundamentally difficult to understand the original foundation of such spirituality. What is the purpose of human existence? Where will humanity ultimately return in the future? It remains profoundly challenging to clearly dissect this primordial enigma.
Sentient beings and original spirit Buddhas, fundamentally, are unable to confront this age-old obstacle—a delusion that clouds oneself, religion, survival, and the human world. Observing from this Earthly Nether Star, the protective function of heaven and earth reveals that, up to now, the human world has existed for merely over four billion light-years in time and space.
Spiritual cultivation shapes human conduct.
Having passed through three great kalpas, with seas having transformed into mulberry fields more than ten times, the creation and evolution within each kalpa remain a mystery that has persisted since ancient times. Sentient beings, the original spiritual Buddhas, can scarcely comprehend the nature of the living space and processes of the Earth Star they inhabit. This is the very root of the age-old enigma.
Where do we come from? What is our purpose? Where do we return to? The fundamental truths are difficult to comprehend! All religions merely state: the future and the past are exceedingly challenging to analyze in detail—what is the ultimate source of spirituality? Sentient beings, the original spiritual children of Buddha, thus remain trapped in the cycle of rebirth on Earth, hindered and confined through lifetime after lifetime.
It is also difficult to explain that in the human world, after the physical body is born, it is necessary for the spiritual body to enter, which is a complementary process. One must nurture the seeds of humanity in order to be called a true human being. In this world, such spiritual seeds originate from the differentiated functions of the true nature, guiding one's actions and yielding functional benefits.
What is the origin of human nature in the world? What are its functions and benefits? Why does a mutual metabolism exist? It is through this metabolism that the human body undergoes the journey from birth to old age and death, during which it is continuously sifted within the Earthly Star. So why is there a need for the infusion of spirituality?
The human body's functions must be endowed with spirituality.
Only then can the physical body possess a mutually complementary function. This is the growth of spirituality through purification. The human world's dependence on the vast cosmos serves to purify the impurities and filth of spiritual causes, which in turn operates within all human bodies, merely participating in the creation and evolution of the Earthly Nether Star.
Why does the human physical body possess the capacity for action? Precisely because of the distinction between the physical body and spirituality, judgment is bestowed upon oneself to undergo a process of purification and transformation. Within this process, one must navigate the essence of both body and spirit: how can one truly achieve upward elevation and transcendence? Most people do not understand this!
In the realm of sentient religions, teachings descend into the world of Earth and the underworld, undergoing cycles of reincarnation and educational transmission. Among these, only a very few races of beings can transcend upward; the rest are unable to comprehend. How can they understand the cyclical growth and obstacles of the human world? Fundamentally incapable of grasping this, how can they then penetrate and elevate themselves to achieve upward transcendence?
It is through distinguishing among the spiritual seeds of causation that the true nature of the self expands throughout the universe. This raises the question: after the separation of "body and spirit," why does a cold, lifeless body remain? Moreover, why does one's own "spiritual seeds of causation" continue to linger in the mundane world, making it exceedingly difficult to comprehend the entirety of the causes and consequences?
Human spirituality must not be defiled.
If one remains trapped in the cycle of rebirth for too long, and if one's originally pure spiritual essence continues to accumulate layers of filth and defilement, these impurities will pile up layer upon layer. In such a state, you will find yourselves constantly dwelling in the vast world, fundamentally unable to ascend. It is essential to understand: the greatest obstacle on Earth is the accumulation of defilement!
Moreover, within this accumulation of filth and sedimentation of impurity—the greatest original cause of descent—addressing this age-old space of delusion, one may realize that on the Earthly Nether Star, human beings are merely transient passengers in the mortal realm. Thus, they cling to countless lifetimes of attachments to existence, which fundamentally prevents any possibility of upward ascension.
Thus, upon witnessing this, the heavens bestowed numerous divine opportunities and favorable conditions, and sent down the sages of the Five Teachings along with many religious leaders to enlighten the mortal world. They aimed to guide and reform all religions in the human realm. Yet, within the world of humanity, can there truly be a driving force for genuine transformation? Alas, no! For it is difficult for individuals to elevate themselves.
Moreover, the continuous accumulation of filth and impurity leads to an ongoing descent, making upward progress hopeless and causing a downward spiral. The fundamental reason for the sinking of one's own spirituality also lies herein. As for the human world, which is invested in the physical body, why is it so difficult to achieve purification?
The spiritual essence of true suchness moves with unhindered freedom.
It is precisely the inability to penetrate and expand the space of one's own delusions, coupled with the difficulty in dissolving such ignorance and obstacles, that prevents true self-elevation and transcendence. Spiritual elevation is demanded by the pure essence of one's nature, not merely by the cleansing of the physical body alone.
Moreover, one must understand how to purify one's own spirit in order to enhance the inner drive for self-transcendence. However, once the spirit is invested in the body, it becomes entangled in the repetitive cycles of physical existence. This constitutes an obstacle within the realm of delusion, for as the body lives in the human world, it inevitably requires the spirit to be invested in and follow its course.
The actions of this physical body are distinguished between the paths of good and evil. If the body accumulates abundant merit through virtuous deeds, it also facilitates the descent and mutual support of the spirit, thereby granting another opportunity to fulfill the karmic causes of good and evil in the human world. Conversely, if the body commits numerous evils, the spirit too will follow, sinking repeatedly into the cycles of worldly existence.
Furthermore, one may even fall into the realms of beasts or hungry ghosts, which is what the spirit most fears—a judgment made in the distinction between the body and the spirit. In the differentiation between body and spirit, how can one truly progress toward elevation? This requires a thorough understanding of one's own "true suchness nature" and the "causal seeds of the spirit"!
The true spiritual nature gives rise to all things.
Only then can one elevate both the spirit and the physical body. This age-old confusion, if dispelled, can awaken all sentient beings and original spiritual Buddhas, enabling them to truly comprehend that the combination of "spiritual causes" and "one's true suchness nature" allows for the elimination and transcendence of one's own ignorance and obstacles, achieving true reality!
The distinction between the two lies in the fact that the True Suchness takes all physical bodies in the vast world as its guide, while the spiritual nature governs the body. But what, then, is the body? Can you comprehend this? No! It is through discerning the difference between "spiritual nature" and "True Suchness" that we differentiate the behaviors and actions attributed to spiritual nature, True Suchness, and the body.
The distinction between the fulfillment and non-fulfillment of "mind-nature, spirituality, and the physical body" thus takes shape. This very confusion is something one personally experiences, and when contemplating spirituality and true suchness, one wonders: why does it immerse itself in the physical body? Even more difficult to clarify is that this cannot be comprehended by all the deities, immortals, sages, and enlightened beings of the Diming Star.
It is also difficult to truly comprehend the essence of "spirit and body," or to understand how "true suchness" should be directed in action. Moreover, under such conditions, it is essential to grasp the mutual support between "spirit and body," as well as their mutual support with "true suchness." The human world often struggles to comprehend the fundamental nature of "body" and "spirit" and how they interact.
The emergence of human spiritual existence
One only knows oneself: capable of movement, running, jumping, and clinging to the attachments necessary for survival. If the human world merely knows itself as capable of running, moving, jumping, and surviving, then how can you enter religion for transformation and elevation? No, indeed! That would merely be your entry into religious belief.
Through faith to accumulate the distinction between good and evil, such a religion merely differentiates between the two, fundamentally incapable of achieving genuine elevation. It only leads to repeated existence in the human realm in the next life, merely accumulating additional blessings. Moreover, when the sages of the five religions established their teachings in ancient times, their original doctrines and teachings were precisely of this nature.
Simply to accommodate human survival habits, later generations have continuously altered the original fundamental intent of the ancient teachings. In the propagation of all religious education, it becomes exceedingly difficult to achieve genuine elevation. Instead, for the sake of the physical body, spirituality is allowed to sink into decline. How, then, can one take responsibility for this lifetime? It is fundamentally a great challenge!
Regarding the promotion of religious education to elevate the spiritual level, can you truly comprehend the causes of spiritual seeds, as well as the interconnectedness between one's true nature and physical existence? Not at all! This has been a profound obscurity since ancient times. How, then, can one penetrate such a barrier? It is by enabling oneself to embody the true nature and thereby ascend and progress upward.
The distinctions of spiritual causes are divided,
Yet the nature of true suchness is inherently boundless.
Survival of the body is paramount; altering doctrine is bound to invite downfall.
The root of all eternal delusions: the spiritual body is originally true.
The true reality enters the human world,  
Elevating the fallen, causality is fulfilled.
This verse! It is shared with all sentient beings and original spirit Buddhas for mutual encouragement; it elucidates your spiritual true suchness and, for future generations of sentient beings and original spirit Buddhas, will open true clarity, even enabling the integration of the fundamental movements of the great cosmic celestial realms, for elevation and transcendence. We appreciate your hard work and apologize for the disturbance at Chongxin for this time, as we gather to discuss the future guidance and widespread transformation.
Chapter Twenty-Two: The Distinction Between Truth and Falsehood Becomes Clear
##Chinese Primordial Ancestor, Huangdi the Ancient Patriarch
April 14, 2006, the seventeenth day of the third lunar month in the year of Bingxu (Friday)
The True Buddha Heart Sect comes to promote,  
The Ultimate Fruit Rank is bestowed as reward.
Guanyin of the World promotes and spreads the teachings,  
Gathering all sages and virtuous ones for a joyous gathering.
All Saints, Buddhas, Virtuous Students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Great Emperor Pan Gu has descended to compose the seventh chapter of "The True Thusness of the Great Dao." This chapter explores the fundamental causes of spiritual True Thusness, delves into the analysis of one's own ignorance and obstacles, and discusses how to elevate the three aspects of "body, spirit, and True Thusness" toward higher realms.
It is through the integration of the "body, mind, and spirit" in the human world that these three aspects can harmonize. Yet, why must the spirit immerse itself within the physical body? When the body commits evil, the spirit follows suit, leading to a future fraught with suffering. All the causes, conditions, and karmic retributions in your human world arise precisely in this manner.
Conversely, if the body merely engages in virtuous deeds, then in the next life, it will only return to the human world to accumulate blessings, making it fundamentally difficult to achieve genuine elevation and transcendence. This is one of the greatest sorrows in the world of sentient beings! Whether one can truly "attain enlightenment in this very moment and achieve Buddhahood in a single lifetime" is uncertain!
Esteemed sages, you may still believe that the words of immortals and Buddhas are lofty and empty talk, fundamentally impossible to exist! This is because you lack such faith and are unable to comprehend the works of the "Great Dao Series Celestial Books." These are achievements brought forth by high-level immortals and Buddhas descending upon the Chongxin lineage, initiating the great causes and conditions for these writings, thereby fostering growth in knowledge, perspectives, and wisdom.
To understand the Chongxin lineage, it is by no means just another religious sect. It is nurtured by the highest-level (high-class) religious karma, a truly great blessing that even over hundreds and thousands of lifetimes you would find difficult to attain. You must realize that a lifetime of sincere effort can lead to liberation across countless lifetimes, roaming freely through the cosmos, the void, and the boundless celestial realms. Will you cherish this opportunity?
Decide for yourself! Carefully study the profound meaning of what the Great Emperor Pangu has composed today. The interplay of good and evil in your own "spirit and body" merely results in repeated cycles of existence between the human and animal realms. How then can one elevate the "true inherent nature"? Strive diligently, and you will surely reap genuine rewards! Thank you all for accompanying me in this work. Farewell!
Chapter Twenty-Three: Demons and Evil Spirits
##The Limitless Huoluo Divine Official, Heavenly Lord Wang
April 18, 2006, the twenty-first day of the third lunar month in the year of Bingxu (Tuesday)
China's heritage spans thousands of years,  
The Emperor descends to compose the true sutra.
The Primordial Eight Trigrams distinguish yin and yang,  
Emperor Fuxi heralds auspicious signs.
The Great Dao Zhenru, Chapter Eight: The Celestial Scripture of Spiritual Nature and True Suchness
The ultimate true suchness nature of all sentient beings.
The Great Dao, like heavenly scriptures, descends for observation. It can truthfully manifest the writings of the heavenly scriptures in the evolutionary processes of all past events across the vast cosmos. This, once again, represents the revelation of the celestial mysteries by the Supreme Heavens to elevate all sentient beings and primordial spirit Buddhas within this era of the grand universe, offering benefits for humanity and all living beings.
Without such a divine opportunity and favorable conditions, how could one comprehend the true nature of "spiritual causality" and discern the distinctions within "spiritual truth"? In terms of how this divine revelation manifests in the mortal world: it stands as the foremost phenomenon in the present era, demonstrated through the existential orientations of all sentient beings and original spiritual disciples of the Buddha throughout history!
Beyond the realm of physical reality, the sentient world is also supported by the realm of spiritual phenomena, which infuses the body with the fundamental causes and conditions. If one cannot align the body with the essence of spirituality, how then can one reveal and dissolve the delusions accumulated over millennia? This very dynamic serves as the driving force for all living beings throughout the vast universe.
It is essential to understand that beyond the necessity of possessing a physical body, one must also have a "spirit" infused within it to generate all forms of vitality. However, this foundational principle raises the question: in this mundane world, why must a physical body be accompanied by the infusion of a spirit? Without the infusion of spirit, one cannot be called a human being—it would merely be a body.
The human body must possess spirituality.
You in the mortal world also say: it is merely a corpse! How, then, can one understand how spiritual essence could enter such a body? If you can fully comprehend this in the present moment, you will grasp all the causes and consequences. Thus, the Heavens have initiated the writing of the celestial texts of the Great Dao series, the essence of which is to provide a thorough understanding of the vast cosmos and all within it!
Furthermore, many heavenly mysteries have been bestowed from above to elucidate within the Celestial Sound and True Transmission. The Chongxin lineage, in particular, through the sacred texts of the Great Tao series, has been able to grasp firsthand materials and reveal celestial secrets. The fundamental purpose of propagating the Great Tao is to compassionately guide the sentient primordial spirits and Buddha-children of this current era, elevating them for their return to the origin—this is the true path!
This is not a condition that ordinary individuals can attain, nor is it a revelation of heavenly mysteries. It is the first lineage within the heavens and earth, the Chongxin Sect, that has been bestowed with the mission of dissemination and fulfillment. In the process of growth and learning within the cosmos, the revelation of heavenly mysteries is granted. It is essential to comprehend the significance of these heavenly revelations, and to understand how the spirit is invested into the physical body.
Regarding the spiritual existence within the physical body, what is its ultimate fulfillment? There must be an interconnected cycle of cause and effect between the two. How can all sentient beings and original spirit Buddhas, dwelling in the human world, fully comprehend this spirituality? Perhaps they can only understand their own physical forms, yet find it exceedingly difficult to grasp how their spirituality merges into the body.
Spirit must inhabit the body to become active.
If viewed through the lens of modern medical science: it is yet another process shaped by the ten-month gestation, and further, by the union of yin and yang in the cosmos, which enables survival under the protection of a maternal body. However, it must involve the infusion of a spiritual essence at the moment of existence. Does this infusion of spiritual essence occur precisely at the instant of conception?
Moreover, this is precisely the point of delusion for you in the human world, is it not! This moment of spiritual infusion occurs only after the fetus has left the mother's body, when the spirit is then instilled within. Under such conditions of karma, sentient beings may believe that the fetus within the mother's body already possesses a spirit and is capable of movement, but in truth, it is not so!
This precisely describes the fetus: capable of living and moving, yet merely absorbing nutrients through the mother's body while under her protection. Thus, it is indeed safeguarded by the mother, but its own spirit has not yet entered the body. This seems contradictory to modern medical principles, yet in truth, it is not so!
Due to the protection of the maternal body, although some spiritual essence is implanted, there is no "primordial true spirit" to enter the body. This condition of karma forms the original foundation of the "three souls and seven spirits." You should understand that within the spirituality of the three souls and seven spirits, it is by no means the true spirit that has been infused. At this stage, it remains in a state of chaos.
The Synthesis of the Three Spiritual Souls
It is only after departing from the mother's womb that the spirit can be instantaneously implanted into the body. This marks the distinction between the "spirit and the body" being invested. Moreover, at the moment when the body receives the previously existing "three hun and seven po," the "life hun, consciousness hun, and spiritual hun" must be unified into one before the spirit can be implanted into the body.
Among these, many are the rewards and punishments of karmic cause and effect from past lives, implanted within the physical body. Why is it that all bodies appear the same, yet blessings and misfortunes differ? Precisely because the true and authentic spiritual nature, at the very moment it enters the physical body, inevitably transplants the original foundation of karmic cause and effect from past lives.
A selection is made among the virtuous, the ordinary, and the wicked and base, establishing various distinctions. As for the implantation of spirit into the body, it is carried out according to the causes, conditions, and karmic retributions from past lives. All sentient beings, the original spiritual Buddha-children, in this process of spirit entering the body, have long been constrained and bound by the magnetic field of heaven and earth due to the causes, conditions, and karmic retributions of their past lives.
If one possesses virtue and merit, they are inevitably guided by the blessings from past lives into their present existence before descending into the mortal world. The same holds true for ordinary individuals, and even more so for those of wicked or base nature. Each carries with them the karmic debts, evil consequences, and rewards from previous lives, entering into the union of husband and wife—a bond of mutual destiny—to become ancestors of future generations.
The True Self's original spirit is activated in the midst of existence.
This is the fundamental connection to the true essence of the primordial spirit, enabling a thorough understanding of all sentient worlds. What, then, is the foundation of this spiritual true essence? It is called the original true essence of spirituality, and also the very root of the soul! The soul carries the karmic imprints of past lives—the causes, effects, and retributions—into the mundane world.
It is necessary to have a physical body to lend, in order to have such a heavenly opportunity and good fate. If there is no physical body available to lend, it will be impossible for a spiritual entity to enter. Moreover, many phenomena in the world of sentient beings are manifested through the act of "borrowing a corpse to return a soul." Consider the moment when the embryo first forms in the mother's womb, and the spiritual entity enters it—this is constructed based on the principles of modern medical science.
But in reality, this is not the case! Furthermore, for a spirit to enter a physical body, it must be facilitated by the convergence of causes and conditions. Without such convergence, what is born would merely be an infant corpse. Thus, you should understand that even after the living soul enters the mother's body, it is still possible for the original soul to depart and be altered.
This cause and condition arises from an incompatibility with the physical body's karma, and only at the moment the fetus is about to leave the mother's womb does it differentiate into various types of energy bodies. Some individuals, from the initial conception until birth, are consistently invested with the same primordial spirituality, which serves to distinguish the differences in karmic retribution accumulated over countless lifetimes.
Spiritual nature is fully present within the energetic body.
It is a distinction of energy, also a differentiation arising from the variances in the true suchness nature, and further, it is the embodiment of the "primordial original spirit," the "discriminating spirituality," or the "other original spirits." These three must be understood. It also refers to the unity of the "life soul, the conscious soul, and the spiritual soul," which together form a single spiritual entity implanted within the physical body.
It is precisely by distinguishing the quality of causal energies that the sentient world, following the union of yin and yang within the cosmic order, can also differentiate among various causal energies within one to two months—that is, the inherent distinctions in DNA. When the convergence of causes and conditions is insufficient, although DNA may enter the mother's womb, it may not lead to future survival.
However, it is possible to undergo a re-implantation of this primordial substance DNA into another spiritual body. Through this, one can understand that the revelation of this celestial secret differs in part from contemporary medical principles. Medical principles only recognize the movement of the fetus within the mother's body, yet they have not yet verified the involvement of the spiritual body.
It is profoundly difficult to comprehend where the spiritual essence of a fetus originates. If we examine the distinctions among fetal spiritual essences, we can clarify the differences in medical principles, and inevitably question: where does spirituality come from? And what kind of spirituality can be instilled? All arise from the union of the vital essences of heaven and earth, through which the original DNA is implanted—this is the true path!
The fundamental nature of spiritual essence is DNA.
However, if the original DNA is only implanted into the physical body, how can the distinctions in the original spiritual seed causes be clearly understood? This has been an enigma surrounding the mystery of maternal gestation since ancient times. Even with contemporary scientific and medical theories, both remain unable to clarify where these spiritual seed causes originate.
This is indeed an eternal mystery—how could you possibly comprehend it? No, you cannot! It is precisely the disparity between the spiritual essence and its entry into the physical body. All the karmic cycles from past lifetimes affect the delay of the spiritual essence entering the body. One can only understand that the spiritual essence and the physical body are intertwined through the union of the cosmic forces of yin and yang within the DNA.
Thus, within the convergence of causes and conditions, descendants can be produced. However, how is it that the infusion of spiritual nature becomes clear within this process? Are you aware of this? Not at all! This is precisely why the Chongxin lineage urges you to accumulate more RNA elevation—it is to elevate you through DNA, which serves as the fundamental scientific basis.
This is precisely what can be verified by the scientific instruments in your human world! If flawed DNA is implanted, the resulting descendants will also be flawed. Conversely, for superior DNA—that which can produce excellent descendants—it is possible to achieve enhancement in the present moment. You are precisely elevating DNA to a higher level.
The enhancement of spiritual essence is rooted in the intrinsic qualities of RNA.
The creation by RNA constitutes a very realistic foundational project for spiritual seed causes, which is also immensely vast and can be verified by human medical technology. However, the medical science of this era can only understand that a spiritual entity is implanted into the physical body, without yet fully comprehending what the spiritual seed causes invested into the body truly are.
This is the fundamental mystery that has persisted since ancient times. It is essential to understand how this spiritual seed enters the physical body, and to recognize that the "body and spirit" are intimately interconnected. Once the spirit departs from the body, can one still be called a person? No! At that moment, it is merely a lifeless corpse.
However, at times, the spirit may also briefly depart from the body. Are you aware of all its implications? Not entirely! Precisely because you can enter sleep, the spirit is able to temporarily leave, separating from the body for a short while. At such times, for you, the "spirit and body" are only temporarily separable!
The human body inherently possesses energy.
This is the cause and condition in dreams, which is merely a brief departure, not a long-term one. Even the longest departure from the spiritual realm in the human world lasts only half a month at most. However, for some truly cultivated individuals, it is possible to achieve a longer period of separation. Yet for ordinary human beings, it can only last a week at most.
It is necessarily connected to your living habits, allowing you to briefly depart during sleep. If this occurs, it also provides the body with genuine relaxation time, thus resulting in a very refreshed state of mind upon waking. However, when nightmares intrude, a rather terrifying situation arises upon awakening.
Although it has little effect on the physical body itself, it causes unease and extreme fright to the spiritual body. This situation affects the well-being of both the spiritual and physical bodies. Do you understand its implications? As for the origins and connections between the spirit and the body, all will be revealed in the future celestial texts.
The true suchness and the spiritual nature come to differentiate,  
The spiritual nature and the true suchness mutually cooperate.
The differentiation in the spiritual seeds of cause and effect  
Sentient beings, with souls in the womb, find shelter in the body.
The body may find rest in slumber, but the physical form inevitably knows no stage of worry.
Men rest and gaze afar, awaiting the next cycle of life to find their place.
This verse! May all sentient beings, original spirits, and Buddha's disciples encourage one another; the distinction of a "spiritual true suchness" is revealed through the repeated and continuous works that manifest such heavenly secrets in the mortal world. Thank you for your hard work. After disturbing the Chongxin lineage for a while, we shall return to the heavenly realm. May all be auspicious. Farewell!
Chapter Twenty-Four: Sages, Immortals, and Buddhas
##The Three Pure Ones Patriarch, the Celestial Venerable of Primordial Beginning
April 21, 2006, the twenty-fourth day of the third month in the bingxu year (Friday)
The Guardian of the Ultimate Ascends the Platform in Majesty;  
Marshal Ma, the Divine Officer of the Dipper's Mouth.
Today we gather with all virtuous friends,  
Together we cultivate virtue and blessings in harmony.
Saints, Buddhas, virtuous students, and spiritual practitioners of the Wuji Great Dao Academy, good evening! Today, the Primordial Emperor Fuxi has personally descended to compose the eighth chapter of "The True Thusness of the Great Dao," elucidating the distinctions between "True Thusness of Spirit" and "Spirit of True Thusness" within the celestial transmissions. This serves to unravel the unfolding mysteries of heaven and earth.
To you all, being able to discern in firsthand materials the transformative effects of the great Dao's grace is a heavenly opportunity and rare affinity unique to our Chongxin lineage. This is a chance that even across countless lifetimes would be difficult to encounter. If you can take pride in Chongxin, it is because you have first achieved self-realization, and thereafter gather and propagate the teachings for the myriad four hundred million Buddha's children—this is the true path!
It is also said: All your efforts this year are visible to the immortals and Buddhas, who can clearly see every bit of your hard work and toil. Noble students: Today we have reached this point, and tomorrow will bring another opportunity to break through the veils of delusion through Zen insight. As the Year of the Yi You gradually draws to a close, your year of labor deserves commendation. The "Dadao Series Writings" for the Year of Yi You conclude here.
Next year, in the Year of Bingxu, we shall continue this journey! The upcoming session will be a most auspicious and opportune time. I encourage you all to attend the classes in greater numbers, to serve both yourselves and all sentient beings. Thank you for your hard work. Until we meet again!
Chapter 25: The Stirring of Inner Demons
## Wuji Tianguan Wu Caishen Marshal Zhao Gongming
April 28, 2006, the first day of the fourth month in the bingxu year (Friday)
God created heaven and earth, revealing the workings of virtue;  
Farming established the nation, a foundation for all ages.
The Ninth Chapter of the Great Dao and True Suchness: The Emperor Embodies Spirituality to Follow and Rely Upon
Transplanting the Spiritual Foundation into Humanity
Human existence unfolds through the processes of "birth, abiding, change, and extinction," yet we often fail to comprehend how the transitions of birth and extinction occur. Questions such as "Where does life come from?" and "Where does death lead?" cannot be verified by modern scientific instruments, leaving us unable to clearly understand the origins of spiritual causes.
Where do humans come from? And where do they go after death? These are mysteries of heaven and earth that are difficult to fully comprehend! It is also challenging to unify explanations through religious doctrines. Moreover, since various religions offer differing accounts of the origins of life and the destination after death, it becomes nearly impossible to truly grasp the profound truths behind them all. Consequently, one is left unable to truly appreciate the deeper meanings within.
It is precisely the embodiment of all sentient beings, the original spirits and Buddha's children, that raises the question: how does the spiritual essence itself function from the very beginning? In relation to the human physical body, its existence is formed through the mother's ten-month gestation period, and the existence of the human body is similar to that of other species' bodies!
Thus it can be said: humans can also enter into other species, and likewise, other species can enter into human bodies. If we follow this line of reasoning: when the spiritual essence of humans and other species can directly interchange, would it not mean that the human world has long been overcrowded?
How does the spirit enter the body?
This requires the convergence of numerous conditions and causes to achieve! Moreover, the spirits of other species may enter human bodies, and likewise, humans may also enter the bodies of other species, serving as the basis for their worldly existence. Yet, within the human realm, it is inevitably difficult to manifest the unique nobility and superiority of being human.
The distinction between humans and animals lies in the fact that the human body itself must be guided by the ethical and moral principles essential for human survival—this is the true path! However, the difference in human spirituality compared to animals is precisely rooted in humanistic thinking, concepts, and all functional capacities, affirming humans as the most intelligent beings among all creatures.
This spiritual nature of primates is far nobler than that of beasts. If we judge by the actions of humanity itself, the distinction between humans and animals lies in the embodiment of "human ethics and morality" in relation to the Great Dao. Moreover, humans, as primates, are referred to as higher animals. This species of animal also coexists on the planet Earth.
One can understand the differential functions of spirituality by discerning how the spiritual seeds of cause are planted in human beings. It becomes clear that what humans refer to as DNA genes, through the summarization and establishment of such DNA for enhancement, can be achieved by RNA. This is precisely in line with the predetermined policy of the Heavenly Realm in the current era.
The genetic essence of humanity must be elevated.
Furthermore, regarding the superior qualities that the human world aspires to and pursues—how should the realm of humanity be elevated? It is through differentiating based on the spiritual causes of humanity that we define what it means to be "human"! Additionally, concerning the spiritual essence that arises, by endowing it with genuine spiritual energy, the human body can be constructed. But what, then, is the nature of this spirituality?
Furthermore, can one truly comprehend the origins and trajectory of the spiritual essence itself? No! There exists an ancient, profound obscurity that has remained impenetrable through the ages. As for where the spiritual essence originates, and whether it can inhabit every physical form to be born as the possessor of that form—such causal conditions are even more impossible to fully grasp!
Moreover, it is difficult to thoroughly comprehend using the scientific instruments of the human world, as contemporary medical equipment also falls short of achieving complete understanding. Where does the investment in spirituality itself originate? Why does it come into being? Regarding the very nature of "spirituality and the physical body," if the physical body did not exist, how would spirituality seek out a physical form?
If the body is fully formed yet lacks the implantation of spirit, how can it develop an attachment to the life of the human world? This is a mystery that all classics throughout the ages have struggled to fully penetrate. How did life in the human world originate? And how can we, in the creation of life's direction for survival, achieve a life of peace and comfort?
Life is invested in living to nourish existence.
How can one truly invest life into the physical body? In relation to this living entity, it is precisely the differential function of all spiritual seeds of causation. Hence, why must spirituality immerse itself within the physical body? If we consider the entire evolutionary process of humanity, it is solely governed by the differential interplay between the "physical body and spirituality."
This body and spirit, if either is lacking, make it difficult for each to have its own origin of life. As for the spirit that gives rise to life, where does it come from? And why does it enter into the body? Regarding such confusion and ignorance, the human world offers many differing opinions. So how then can one understand the entry of one's own spirit into the body?
Why do they manifest differently in various aspects: habits, inertia, personality, and innate nature? It can be said that even within a single race, the human world exhibits millions of distinct variations in habits, inertia, personality, and innate nature. Moreover, these distinctions are intrinsically linked to the accumulated tendencies from past lives, affecting both the physical body and the spirituality of human beings.
And into the body of the present era—oneself! All the causes and effects of this process inevitably form the habits, tendencies, personality, and innate nature accumulated over countless lifetimes. How then should we describe this spirituality? It can also be said: the human world is merely differentiated by the duality of yin and yang and the cosmic order!
The spirit is transplanted into the physical body.
Why do so many bizarre human bodies come into existence? Is it because the human world is incapable of truly reforming itself? Not at all! It is through one's own choices that the future course of existence is determined, distinguishing oneself into categories of: blessed affinity, smooth fortune, or calamitous misfortune, thereby shaping the blessings of future survival.
Regarding the origin of spirituality itself, what causes and conditions give rise to it? Each cause and condition is distinct. Some are transferred and implanted from other species; some are implanted from the innate and primordial foundations accumulated over countless lifetimes; and others are transferred and implanted from various beings covered in fur or bearing horns.
Various and numerous causes and conditions come together to bring about these circumstances. Moreover, after entering into existence, all the different causal qualities that are formed give rise to distinct genetic essences, which manifest accordingly. In relation to all orientations toward survival, the human world judges every action taken within the mortal realm. Based on this, it determines what kind of causes and conditions and which nation one will be reborn into in the next life.
Sentient beings and original spirit Buddhas, it is indeed difficult to comprehend: Where did I come from? What have I come to do? Where shall I return to? These questions are not only age-old mysteries within mysteries, obstacles within obstacles, but also pertain to whether you, in the present moment, can truly determine where your future destination lies. Is that not so?
Spiritual transplant for immersion
This is a reflection on whether one is willing, in the present moment, to dedicate a lifetime to the causes and conditions that lead to the attainment of Buddhahood—to accumulate merits toward the fruition of stages. If one merely enters the highest celestial academy or all religions, yet remains burdened with a host of peculiar habits and stubborn temperaments, then I ask you: in the next life, can one truly achieve the stage of Buddhahood? That is impossible!
It is about screening all future causes in the present moment, enabling one to truly understand where their future destination lies. Because the actions taken in the present serve as the basis for judging the path ahead, this causality is absolutely true. Only through one's present actions can favorable causes and conditions for the next life be formed.
It determines under what circumstances one may descend or ascend; and how one should take responsibility for one's present state, rather than being obstructed by ignorance in the moment. If one brings the future into the present, all of this can make you understand: only by knowing how to truly elevate oneself in the future is the right path!
Given the difficulty of achieving success in the present life, if one hopes to return for another lifetime, one must understand the depth of their own blessings and karma to distinguish. It is inevitable that the past remains unclear, the present is knowable, and the future remains elusive. As for where one's spirit will be transplanted, this too remains an unanswered question.
The human beings currently in existence
It is through selection and personal choice in the present moment that one takes full responsibility and bears the consequences, thereby discerning all that lies ahead. The distinction in the commitment to spiritual transplantation arises from the differences in causes planted in past lives, based on one’s own preferences and choices. This determines the kind of world one will be directed toward in the future, necessitating that one must be able to control and grasp it for oneself.
Regarding all that has come before, if viewed from this life towards the next, it is a future beyond one's own comprehension. The actions and deeds one undertakes in the present moment genuinely serve as the basis for spiritual transplantation, offering grounds for distinction and selection. For all spirits within your human world, what distinctions determine their fate? What conditions and causes shape the differences that will manifest in the future?
It is ascent! It is descent! All are of one's own will, one's own preference, one's own choice, and none of this is imposed by Heaven. For your body and spirit, in every orientation of existence, there arise various distinctions of causes and conditions, which in turn determine the transplantation and infusion of your spirit into the future world.
What is the cause and condition? In which realm? Through what kind of cause? And to discern what kind of attainment and reincarnation it should be, which humanity delights in and achieves, must be distinguished by oneself in the present moment—how to ascend and transcend or descend into reincarnation—it is through the present that distinction and attainment are made.
To comprehend the spiritual true suchness,
Such is the nature of the true suchness and spirit.
The investment of spiritual transplantation is distinguished by what kind of carrier it is loaded upon.
Rising, one transcends oneself;
Falling, one arranges one's own cycle of rebirth.
How will future karma unfold?  
Rising and falling, two paths diverge.
This verse! Fellow sentient beings, original spirits, and Buddha's disciples, let us study it together. Where will the spirit be transplanted? What will your own future path be? It is determined by your own actions in the present moment! It is hoped that all students of the Chongxin lineage can choose a path of return and growth—a great ladder to the heavens—that will enable you to achieve perfection, transcendence, and ascend beyond the realms of the cosmic galaxies. This is the true path! Thank you all for your hard work. Farewell!
Chapter 26: The Demon Heart Arises
##Tongtian Jiaozhu, Lingbao Datiānzūn
May 2, 2006, the fifth day of the fourth month in the Bingxu year (Tuesday)
Marshal Xiande ascends the platform,  
Lord Wenqiong meets the worthy with grace.
Wishing everyone auspiciousness and a prosperous New Year; may fortune and wealth unfold for you.
Good evening to all saints, buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! At the auspicious beginning of this Bingxu New Year, the Primordial Divine Farmer of the Five Grains has specially descended to compose the ninth chapter of "The True Thusness of the Great Dao," analyzing the causes and conditions of spiritual transplantation, and connecting your "spiritual true thusness" with "true thusness spirituality."
To comprehend that within each and every work, the essence of the profound mysteries of heaven is analyzed, refined, and elevated, and to truly understand that the fulfillment and fortune found in firsthand materials are the great karmic opportunities unique to the Chongxin lineage. If one departs from the Chongxin lineage, such great karmic opportunities will no longer be attainable.
Because at this very moment, the Heavens have only opened such a great predestined opportunity for the Chongxin Sect lineage to accomplish, manifesting a supremely wondrous and profound truth of ultimate meaning. Esteemed students: In the Year of Yiyou, during the Heavens' evaluation, this sect lineage met the expectations of all divine beings and buddhas. Thus, the Heavens' assessment of the Chongxin Sect lineage in the Year of Yiyou is graded as "Exceptionally Outstanding"!
It is certain to bring great honor and distinction to the Grand Chairman, the Principal Chairman, the Chairman, and the Vice Chairmen, truly bestowing upon all the immortal Buddhas and teachers a face of immense glory and excellence. This is the crystallization of your year of hard work—worthy of celebration and commendation! Praiseworthy and encouraging! I hope everyone can maintain these excellent achievements and create a virtuous future that transcends and returns.
Furthermore, to all students of the Chongxin Sect who have worked diligently and made great efforts, the immortal Buddhas and teachers grant that from this year onward, every student will achieve substantial progress in their careers, finances, family life, and interpersonal relationships. It is hoped that this year will guide and gather a greater and broader assembly of four hundred million Buddhist disciples to reunite and return to the fold, enabling genuine growth, elevation, and transcendence in their spiritual journeys.
Chapter 27: The Demonic Heart Transformed
## Celestial Worthy of the Void's Imperial Transmission
May 5, 2006, the eighth day of the fourth month in the Year of Bingxu (Friday)
The Chinese Ancestor descends upon Penglai,  
The Yellow Emperor venerably arranges Heavenly Virtue.
The Great Dao, True Thusness, Chapter Ten: The Essential Nature of Spirit Acts as the Supreme Arbiter
The Spiritual Nature of Humanity
The distinction between "True Thusness Spirituality" and "Spirituality True Thusness" lies in the question: what is the foundation of spirituality for all sentient beings, original spirit Buddha-children? It is essential to understand the nature of spirituality itself. How can one thoroughly discern the differences among all spiritual beings within the vast universe? Furthermore, what are the existential orientations of sentient beings, the original spirit Buddha-children, in their own lives?
This can be achieved through the human world, ascending and transcending or descending and reincarnating—all orientations of existence. If it is difficult to discern the boundary between ascension and reincarnation, one cannot truly comprehend the essence of all sentient beings' spirituality. Moreover, this is the fundamental foundation upon which all sentient beings, as original spiritual Buddha-children, must rely.
Within this process, the spirit enters into the physical body; without either the body or the spirit, it is impossible to achieve any activity through the mutual coordination of one's own body and spirit. Sentient beings, the original spiritual Buddha-children, must understand that the spirit is the essential causal foundation for all their survival orientations and necessities in life.
Without spiritual nature, how could there be an active physical body? And from which celestial realm does this spiritual nature originate? The original source of all sentient beings and spiritual disciples of the Buddha lies not only in the birth within the Earthly Dark Star System but also in the Wuji, the Void, and the great cosmic celestial realms. This profound celestial mystery and auspicious affinity must be elucidated through religion within the "Transmission of Heavenly Truths."
Where Does Human Spirituality Come From
Only then can one truly understand: Where do humans come from? And what is the nature of their spiritual foundation? Many originate from the entire cosmic heavenly realm. Regarding the spiritual foundation of all sentient beings, it must also traverse a journey of thousands of miles before it can descend into the Earthly Nether Star System. Among these, many take the human world as the fundamental basis for their construction.
It can be understood clearly and thoroughly only after undergoing the transplantation and integration into the entire cosmic galaxy system. Only then can a body be borrowed, for without a body, where would the spirit be directed? In understanding this fundamental confusion regarding the nature of the spirit, what then is the foundation of one's own spirit? What is the basis of all that this spirit possesses?
To achieve the fundamental cause of existence for the physical body, if there is no physical body, the spirit can only await the opportunity to borrow one, and only then can it enter into a physical form. This intricate web of interdependent causes is precisely why all religions have struggled to attain true clarity and thoroughly unravel the enigmas that have persisted throughout the ages.
In terms of the necessity for human existence, it is said that the spiritual essence must first be present before it can enter the body. So, consider this: if there is a body but no spiritual essence to be transplanted into it, can it give rise to a living human being? Certainly not! It is only when the "body" is fully formed that it must further be endowed with a "spiritual essence" to be transplanted and invested into it.
The Nature of the Spiritual Foundation
It must be facilitated by action and the power of activity, which mutually promote the process of growth and rest for all human beings, complementing each other. For all sentient beings and original spirit Buddha-children, there exists the necessity of both body and spirituality. If one cannot fully attain spirituality and further lacks the power of bodily activity, one will also be unable to pursue any direction of survival in the human world.
It is essential to distinguish that a body and spirituality must complement each other. If they cannot be fully integrated and mutually supportive, can it truly be called a "human being"? No! It would merely be a lifeless corpse—how could it possess the vitality and capacity for action? Impossible! This raises the question of how, within the human world, all living beings—every sentient being and original spirit of Buddha—should nurture their existence and direction.
To truly engage in the life-oriented act of attachment, one must align with the promotion of the Great Dao, nurturing the human world's physical form through life and breath. This requires the mutual integration of "body" and "spirit," activated by a "heart," to be considered truly "human." It is precisely this that enables all sentient beings among humanity to possess goodness.
It distinguishes between the categories and types of spirits, and determines whether, through each successive cycle of reincarnation, there can be genuine growth in purification, or whether one remains trapped in the obstacles of a turbid cycle. This can be discerned through a differential analysis of the spiritual essence, evaluating the true efficacy and benefit.
How can one enhance their essence?
Because reincarnation involves distinctions of ascent, transcendence, or descent, within such conditions, spiritual beings are categorized accordingly. This categorization further divides them into numerous levels and realms. If a past life achieved ascent or transcendence through reincarnation, then in this current cycle, it has already attained the fruition of enlightenment to ascend.
If one remains trapped in the downward spiral of samsara, repeatedly cycling through the human realm or other realms in each life, this is what the mortal world calls "passing away" (death). It results in merely exchanging one body for another, one lifetime for the next, making it profoundly difficult to achieve ascent and transcendence.
Moreover, one must undergo repeated and continuous transformation to attain such a celestial opportunity and favorable conditions for ascension, return, and transcendence—a great cause. To achieve this great cause, one must take responsibility for oneself. If one remains constantly besieged by detrimental habits and influences, how can there be any genuine effect of purification?
Thus, the heavens have initiated the systematic establishment of religious faith, allowing those who enter religion to truly ascend and transcend. However, those who can genuinely devote effort to this are rare indeed! Seldom seen! Most merely enter religion, yet find it exceedingly difficult to truly transform all their inherent negative dispositions.
All human beings possess a spiritual essence.
Although one may enter into religious purification, it is difficult to truly attain elevation. On the contrary, after entering religion, one may still fail to achieve genuine functional benefits. For such sentient beings and original spirit Buddha-children, they are referred to as "cultivators"! Do you believe it is possible to transcend and achieve the fruit of Buddhahood in a single lifetime? What do you think? This is impossible!
Entering into religion, it is difficult to purify all the original spiritual foundations. To hope for achieving the Buddha's fruit of enlightenment in a single lifetime in a future existence—can it be accomplished? It is simply impossible! Though those who enter religion may come to realize that the human world is merely a "fleeting guest in impermanence," they still find it hard to deeply comprehend all genuine feelings.
Moreover, when one deeply comprehends that within the human world, one is merely a passing traveler, they will inevitably perceive: the impermanence of worldly affairs, the fickleness of human hearts, and the transience of life itself. This very impermanence creates all sorts of delusions and obstacles for oneself. How, then, can one break free early from these limitations and constraints?
It is essential to immerse oneself deeply in the state where the "mind, spirit, and body" mutually support one another, truly purifying and refining the "eighth consciousness" to achieve both purity and clarity. Only in this way can one genuinely enter into the essence of religion and attain its functional benefits. This is because all religious meditation or other functional benefits are merely peripheral practices.
How to Purify and Cultivate Spirituality
If one cannot deeply comprehend, how can there ever be a true day of purification for all the impurities stored within one's eighth consciousness? What kind of "tranquil contemplation and pure filtration" must the spiritual essence of the human world undergo? It requires both the opportune moment of heavenly timing and one's own conscious choice—whether to accept or reject—to foster upward growth and transcendent elevation.
The human world is the primary cause and condition for purifying one's own "eighth consciousness." Regardless of how profound one's external or internal cultivation may be, if the "eighth consciousness" remains impure and harbors defilements, the essence of spirituality is already tainted. Even if one can move freely through all external phenomena, how could they ascend to the celestial realms of the universe?
It is absolutely impossible! Because to depart from the Diming star system, one would inevitably be harmed by the electric current and starlight bodies surrounding it. That is, the light ascends to become heaven, while the heavy descends to form earth. In other words, there exists an absolutely true and righteous principle: how could any being with sufficient energy form otherwise!
It is precisely through the survival-oriented choices made across countless kalpas, from the first great kalpa and the second great kalpa up to the present third great kalpa, that one can understand: the human world has accumulated the karma of millions upon millions of lifetimes through reincarnation—so how could there ever be a day of true purification? It is essential to realize: one's spiritual essence is forged precisely through survival-oriented choices over countless lifetimes!
The Spiritual Essence of Humanity
Since it is already tainted and difficult to purify, how can one achieve the distinction of ascending to become heaven or descending to become earth? This celestial mystery has long been revealed for millennia within the "Daoist Heart Method," yet how many can truly grasp the profound secret that the clear (light) becomes heaven and the turbid (heavy) becomes earth? Alas, so few!
All are hindered by the obstruction of words and texts, preventing them from truly ascending to heaven. In this way, they all taint the purity and clarity of their "eighth consciousness." How, then, can they purify the original essence of their spiritual nature? This is influenced by the ignorance and delusion accumulated over millennia. Through such long-standing fixation and solidification, it becomes exceedingly difficult to cultivate a flexible and open-minded perspective.
Few truly achieve the state where the light (pure) ascends to become heaven; instead, most remain deeply mired in the condition where the heavy (turbid) descends to become earth. This is precisely why sentient beings, the original spiritual Buddha-children, remain deeply entrenched in the mundane world: they fail to profoundly realize the essence of their primordial spirituality—that is, how can one ascend to become heaven without embodying the lightness of heaven and the purity of heaven?
Once again, the mortal world has been mired in impurity. Therefore, the Heavens initiated the composition of the Celestial Books of the "True Buddha Heart Sect—Yi Chi Chong Xin Temple" Great Tao series, transmitting all the mysteries accumulated since ancient times through the "Heavenly Sound Transmission of Truth." This has further dispelled the perplexities that have long existed within all religions.
The Function of the Spiritual Essence
It is through the human world that one elevates and purifies the original foundation of oneself. This can be achieved by embracing all the necessary orientations for survival in the human realm. Regardless of undergoing countless trials and tribulations, and experiencing all setbacks, difficulties, obstacles, and adversities, one accumulates wisdom through every experience.
When something is truly unforgettable and undeniably real, making one feel as if personally immersed in the experience, it can help dissolve the obstacles of ignorance within oneself when the next problem arises. Moreover, this lightness that aligns with heaven and clarity that resonates with heaven—undoubtedly, that which is light and clear—can return to the cosmos, the void, and the realm of the infinite heavens.
Only then can one truly attain the true nature of reality; otherwise, remaining deeply entrenched in the eighth consciousness, which harbors impurities and defilements, it is difficult to achieve genuine elevation and functional benefits within any religious sect or lineage. Moreover, for you, this is the great karmic connection accumulated over countless lifetimes!
Gathering and Returning to the Heavenly Path and Ladder of the Supreme—the True Buddha lies within the heart—the "True Buddha Heart School"! This is the great predestined opportunity for the foremost institution of learning in the world today, opened by the Supreme. Through its practice and accomplishment, one is certain to attain greater harvests and genuine return. We eagerly anticipate it! We eagerly anticipate it!
Spiritual growth is shaped by inherent qualities, for the essence of spirituality is not uniform.
The spiritual roots must be purified,  
The spiritual causes will inevitably manifest.
The world of true suchness and the real mark,  
The true suchness of the spiritual nature will inevitably come to manifest.
The essence of True Suchness relies upon it;  
True Suchness is elevated and returns to its vessel.
This verse! Let all sentient beings, original spirits, and Buddha's disciples encourage one another; to cultivate and accomplish the primordial causes and conditions that since ancient times have allowed the light to ascend to heaven and the pure to rise to the heavens—this is the true path! Excellent! Observing the magnificent, sublime, and solemn aura of Chongxin Hall is truly a cause for joy and celebration!
The submission of your "Great Dao Illumination" texts is imminent. We extend our congratulations for all blessings, prosperity, and auspiciousness—may wealth flow as desired, may you embrace all directions, and guide all primordial spirits and Buddha-children to return. Best wishes! Thank you all for your hard work and for sparing this precious time at Chongxin. Farewell!
Chapter 28: Readjustment
##Founder of Taoism, Supreme Taoist Patriarch, Celestial Worthy of the Way and Its Virtue
May 9, 2006, the twelfth day of the fourth month in the Bingxu year (Tuesday)
The predestined connection from the Primordial Origin has long guided the way,  
Huo Luo Ling Guan, the Celestial Lord Wang Tianjun.
Ascending the platform to gather with all virtuous scholars, may auspicious stars bring blessings to everyone.
All Saints and Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the revered ancestor of the Chinese nation, the Yellow Emperor, has descended to compose the tenth chapter of "The True Thusness of the Great Dao." This work delves into the ancient mysteries of the spiritual essence, offering profound insights and clarifications. It is dedicated to all sentient beings and original spirit Buddhas in the human realm, guiding them to truly comprehend the profound foundation of the divine grace bestowed by Heaven.
It is only through the Chongxin lineage that one can obtain firsthand materials. You all must have just experienced numerous inspirations from the "Ancestral Founder of China," receiving blessings and insights that unravel ancient mysteries. You are truly fortunate! Cherish this! To understand the subtle ascent to heaven, the pure ascent to heaven—this lightness and purity have been obscured in all classics throughout the ages.
In particular, it is the right path to analyze and dissolve the delusions of Daoism; I hope that you can enter from the eighth consciousness into "illuminating the mind, seeing one's true nature, awakening, and attaining fruition," which is the fundamental foundation of the Chongxin lineage. I hope so! I hope so!
Chapter 29: Transforming the Environment
## Celestial Worthy of the Void's Brushstroke
May 12, 2006, the fifteenth day of the fourth month in the Bingxu year (Friday)
The Three Pure Ones descend upon Penglai,  
As the Celestial Venerable of Primordial Beginning unfolds his teachings.
The Great Dao's True Suchness, Chapter Eleven: The Functions of Spiritual Nature Expounded.
The Functional Body of Spiritual Seed Causes
It is difficult to fully comprehend the essence of spiritual function through the lens of causality, a challenge perpetuated by the veil of ignorance throughout the ages. In the human realm, the body's functions rely on the infusion of spirit into the physical form to manifest vitality and efficacy. How, then, can one thoroughly understand the nature of the spirit? And what, indeed, is spiritual function?
For all sentient beings and original spirit disciples in the realm of existence, how can one comprehend the nature and function of spirituality through its essence? What is the spiritual body? In the mundane world of sentient beings, it can be thoroughly understood: what is useful in this life remains useful in the next, accumulated over successive lifetimes to shape the direction of existence.
The necessity of engaging with the living space often eludes the sentient world's understanding of the bodily functions within the human realm. It is the "physical form" and the "spirit" that complement each other in mutual support. Without the physical body, the spirit finds it difficult to exist; without the spirit, the physical body struggles to survive.
This interconnected function exists, and it is what we refer to as "human" within the vast cosmos! Without this, the human world would be no different from the functional causes and conditions of other species. Why then can humanity be called the pinnacle of all beings? It must be because spirituality can be transferred and embedded into the physical body. This is the fundamental source of such transference and embedding.
Spirituality carries the karma from past lives.
It is precisely the spirituality, applicable to all aspects of existence today, that can be summarized and transplanted into spirituality, and then infused into the physical body. This process includes the transplantation of the "causes and effects" accumulated over past lifetimes, carrying the karma from previous lives into the present one. Such transplantation and infusion encompass all that is from the past, present, and future.
In this very lifetime, all accumulated merits and demerits carried by this body can be harvested as fruits and implanted into the spirit. Through the function of the spirit, this body is then carried into the next life. Such accumulations over successive lifetimes are all the reception of karmic retribution from past and previous existences, implanted into the present life.
This cycle of cause and effect from past lives, which manifests in the present as the distinction between enjoying blessings or enduring misfortunes, enters into this life from previous and accumulated existences. As it operates in the current human world, it also serves as an acceptance and absorption of one’s spiritual roots from the past, offering benefit to all sentient beings.
In this lifetime, the accumulated causes and effects from past existences manifest as the present life. This means one may either suffer the harm of misfortunes or enjoy the blessings of fortune and protection, all of which are intricately linked to the cyclical interplay of causes and effects from countless past lives. This represents a remarkably impartial cosmic principle of heaven and earth.
The retribution of cause and effect is imprinted upon the spirit.
This principle of cosmic justice, when integrated into the human world, is also known as the interconnectedness of "cause and effect—karmic retribution." It carries the accumulated actions from past or multiple lifetimes, enacted through all human deeds and their consequences, leaving not the slightest detail overlooked. This is precisely what is meant by "the net of heaven has large meshes, but it lets nothing through."
This principle, how should it be upheld in the human world? It enables one to enter into a state of truly receiving lasting blessings and support, while also reducing many adversities and obstacles. The spiritual essence of this human world is constrained by the limitations imposed by heaven and earth, as well as the sun and moon. Can sentient beings comprehend the profound meaning within this?
When viewed from the perspective of the Earthly Obscurity Star, it is precisely the mutual opposition of yin and yang. Within the vast space of heaven and earth, everything exists in a state of "mutual opposition between yin and yang." Thus, there arise distinctions such as circle and cross, right and wrong, correct and incorrect, as well as the division between righteousness and evil. Through the human world, this gives rise to principles of justice and order—that is, the balance that ought to be established.
The human world exists within the distinctions of yin and yang, heaven and earth, male and female, right and wrong, circle and cross, correct and incorrect, good and evil. How can one avoid leaning toward the functions and benefits of either side? And how can one enter the Middle Way between these two extremes? It is by entering this central path that life can flourish, and it is through the differentiation of spirituality that survival finds its direction.
Fortune and misfortune each find their own attachments.
The basis for enduring prosperity and blessings, as well as the trials of enduring misfortune, is determined by the distinctions in one's spiritual nature. Moreover, one can clearly comprehend the causes and effects involved. In the process of either reshaping and elevating or descending and cycling through the essence of spirituality, these two paths can be distinguished as either enjoying blessings or enduring the torment of calamity.
If life in the human world is too smooth or uneventful, it can breed an even stronger erosion of fighting spirit than adversity, as such prolonged ease and comfort become taken for granted. In the vast universe, all human beings seek auspiciousness, peace, and favorable circumstances, striving to benefit their own existence.
Sentient beings and original spirit disciples of the Buddha, if they truly remain in the prolonged favorable and smooth circumstances of the present, their firm determination and perseverance will be worn away quite rapidly. Regarding this spiritual function, it can indeed be said that "favorable conditions bring ease, while adversity brings calamity." This is precisely the practice of the Great Vehicle Bodhisattva conduct.
All stages of attaining Buddhahood should not be pursued in favorable and smooth circumstances, as such conditions tend to wear down one’s determination, fighting spirit, and perseverance. However, for you all, if you aspire to be reborn as a human in the next life, that is understandable. Achieving in this lifetime the causes and conditions to be reborn as a human in the next holds great potential.
All blessings and misfortunes in human existence
This divine opportunity and favorable affinity is judged by one's present self. How does it benefit the next life? Moreover, the virtue and grace that enable one to truly enjoy lasting blessings and prosperity in the next life are also self-created! However, if everything remains in a state of prolonged smoothness and ease, it may instead increase the chances of committing misdeeds, and indeed, such opportunities are many!
If in the next life, it is difficult to achieve true ascension and transcendence, why not have a next life where one can long enjoy blessings and prosperity? I wonder if you would desire such a thing? This is a matter concerning a Mahayana Bodhisattva practitioner and a future practitioner who can attain Buddhahood—it is something they can choose for themselves.
This is about shaping one's own future path—what will it become? Because this very cause and condition is tied to one's future journey, determining whether the road ahead will be bright or dim. The distinction between these two outcomes also serves to judge the seeds planted in one's spirit, which then manifest in the human world as the fundamental causes for walking the path of goodness.
Perhaps there is a genuine path of cultivation for elevation—through this, one can clearly understand what kind of future path one has chosen for oneself. Moreover, since the essence of the spirit is to carry all past merits and sins from previous lifetimes into the next, why does this spiritual cause and effect possess such functional efficacy?
Every generation has its karma to follow.
In discerning the nature of one's spirituality—whether it is pure and clear or tainted and sinful—one may understand the origins of their spiritual seeds. How, then, does this spiritual function determine the orientation and capacity for existence in the next life? This spiritual function, when observed through the lens of one's own memory storage, is precisely what you refer to as the IC micro-crystal.
This is an extremely minute IC microcrystal, capable of being contained within billions upon billions of memory units. It embodies the essence of a spirit, through successive births, undergoing growth again and again, dispersing from the core of memory into the functions of memories from past lives. These memory functions are then released time and again, cycle after cycle.
In the cycle of all causes and effects, where every action and consequence is interconnected, whether one enjoys blessings and prosperity or encounters misfortune and calamity is a true reflection of the karmic retribution projected from one's own memory. In this vast universe, where all existence operates within such an environment, it aligns with the energy of karma, inevitably leading to mutual and corresponding cause and effect.
It will inevitably continue to engage in mutual absorption, thereby forming all the causal relationships—time and again, cycle after cycle—of one's own survival orientations in the human world, projecting them into the vast cosmos. This karma will then shape all survival orientations, precisely by drawing upon the accumulated cause and effect from past lives and previous existences.
The space for existence inevitably follows the cycles of cause and effect.
Transplanting into the present moment aligns with the Buddhist principle of the cycle of cause and effect, ensuring that no karmic retribution is overlooked. Moreover, the spirit transplants all past causes and effects from countless lifetimes into its own energy body, which, through the IC microcrystal, radiates the consequences brought about by its own karma.
Giving is the distinction between receiving blessings and encountering misfortune. This principle of justice, woven into the world of humanity, serves to refine and uplift all original spirit beings and Buddha’s disciples through its reverse manifestation. By enduring trials and tribulations, they can internalize the accumulated experiences and lessons, thereby resolving their own negative tendencies—habits, routines, personalities, and innate dispositions—in future opportunities.
One must carefully ponder that the grace of the Heavenly Dao is precisely what repeatedly and continuously serves as your reverse achievement and trial, enabling you to truly attain the stage of Buddhahood in this lifetime. It is through this great virtue of the universe, this grace bestowed by the Heavenly Dao upon all sentient beings and original spirit Buddha-disciples, that they may genuinely elevate themselves after entering the human world.
Rather than allowing you to repeatedly cycle through the human world, it is about how you view the trials and opportunities bestowed by Heaven—judging how many merits you have accumulated and determining the boundary between future ascension and decline. This is precisely the purpose of implementing these principles.
All memories of human existence
For those who genuinely cultivate and practice, this will surely evoke tears of gratitude. For ordinary beings, it may seem optional or dispensable. As for beings of lesser quality, they will instead blame heaven and others, resentful that the heavens show no mercy or care, thinking, "In this life, I have committed no great evil nor harmed anyone—why must I endure such torment?"
Moreover, if one obstructs the favorable conditions for the smooth progression of their own life orientation, how can there be any genuine self-improvement and transcendence under such circumstances! This distinction lies in the spiritual function and benefits manifested within the human world, yet I wonder if you can deeply contemplate: does the human world lack suffering and trials? Who can claim to be entirely free from suffering and trials? Rare indeed! Difficult indeed!
There is none at all! This is precisely how the Heavenly Sovereign plants the seeds of spirituality within you, truly implanting your own IC micro-crystal into your spiritual essence. It is also evaluated repeatedly across lifetimes, distinguishing between the merits and virtues accumulated in past lives and all previous existences, as well as the extent of evil karma. This is precisely your own IC micro-crystal.
Everyone can examine themselves.
This is also a process of repeated reincarnation, transplantation, and examination across lifetimes. It further means that throughout your entire life, you do not need to justify yourself—how many merits you have accomplished or how many karmic obstacles you have created. Instead, there exists an IC micro-crystal within you, through which it can be understood what mindset and beliefs you have employed to conduct yourself and handle matters in this lifetime.
It is said in ancient times: "One's thoughts need not be observed through actions; by examining the seeds of the spirit, one can understand (appearance arises from the mind)." This is to help you truly comprehend what your eighth consciousness is like. This understanding is not only attainable through religious purification but can also be achieved through your own IC microcrystal, enabling sentient beings and original spirit Buddha-children to comprehend it.
In that lifetime, in that environment, and throughout that process, how were all causes and effects and the cycles of karma? The IC microcrystal determines everything, making it possible to understand it all. There is no need to argue about the extent of one’s merits or how virtuous one may be. As for the transplantation of such functional benefits, can you comprehend it? Impossible!
The spiritual seeds sown in past lives bring one into the mundane affairs of this present existence.
IC microcrystals meticulously examine  
Every arising thought and intention held.
No need to argue over merits and virtues;  
All misdeeds are stored within the eight consciousnesses.
Every single detail is fully documented; why bother to say this is different?
This verse! It serves as mutual encouragement among all sentient beings, original spirits, and Buddha's disciples; regarding the spiritual seeds sown in the human world, once transplanted into one's own IC micro-crystal, it is impossible to falsify or argue against. This is the impartial law of heaven and earth, entering the human world to be tested.
Do you understand how sentient beings, original spirits, and Buddha's disciples "arouse thoughts and stir intentions" as well as "the consciousness of the mind and thoughts"? I earnestly hope you do! Very well, thank you all for your hard work. May all be auspicious and as you wish. I have troubled the Chongxin lineage for some time; farewell!
Episode 30 Elevating the Primordial Spirit
## Taiyi Jiuku Great Heavenly Worthy
May 16, 2006, the 19th day of the fourth month in the Year of Bingxu (Tuesday)
The Celestial Official of the Wuji subdues malevolent spirits,  
While the Martial God of Wealth bestows prosperity's presence.
Marshal Zhao Gongming ascends the platform,  
Gathering with many virtuous sages in profound fellowship.
All Saints and Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Three Pure Ones’ Patriarch, the Primordial Heavenly Lord, has descended to compose the eleventh chapter of "The True Thusness of the Great Dao," elucidating the functions of spirituality within one’s own body. Why must spirituality be transplanted and infused? And what occurs after it is transplanted and infused?
There truly exists the reality of one's own IC microchip memory function! Therefore, while every arising thought, intention, and consciousness may deceive the world, they absolutely cannot deceive one's own IC microchip—which is precisely what Daoism refers to as the "soul"! This soul resides in the present moment. Can you comprehend what the IC microchip truly is?
In itself, it is but a tiny, minute existence, yet it can accommodate countless billions of memories without omitting even the slightest action or behavior. It may be said: this is how memory is reborn. Thus, you can reassemble all the experiences of your youth through the medium of memory.
It is certain that one can comprehend how all past events have unfolded. Understanding this function and benefit will enable you to achieve the stage of Buddhahood in this very lifetime. Moreover, you will have the great opportunity to grasp the profound mysteries of heaven and earth. It is hoped that, truthfully, your future will genuinely embody the realization of "illuminating the mind, perceiving one's true nature, attaining enlightenment, and verifying the fruit"—this is the true path!
If it were not so, and you were allowed to be reborn as humans in the next life, you would not fall into the cycle of negative influences. It is hoped that you can reflect deeply on this; those who truly understand are the ones of great wisdom. Those who cannot comprehend it are merely individuals who will be elevated through rebirth in the next cycle of reincarnation, thereby ascending, improving, and transcending.
Chapter Thirty-One: The True Suchness of Buddha Nature
##Void Golden Pen Wisdom-Opening Celestial Worthy
May 19, 2006, the twenty-second day of the fourth lunar month (Friday), Year of Bingxu
The Supreme Lord descends to the mortal realm;  
The Numinous Treasure Heavenly Lord nurtures true virtue.
The True Suchness of the Great Dao in Twelve Cycles  
The Function of True Suchness Necessarily Accomplishes Itself
The true suchness of all human beings
From the perspective of spiritual function: All sentient beings, the original spiritual Buddha-children, inherently possess obstacles. It can be understood that the impurities of spiritual karma act as accumulated defilements. This can be distinguished through the nature of spiritual karma, and under what conditions it manifests in the human world. It is precisely through the soul’s ability to undergo the process of purifying its own spiritual karma.
How can one achieve a state of purity and elevation? It is not merely about purifying the process of one’s survival and dependence. One must understand the causes rooted in the spirit. True purification and elevation are defined by all original spiritual beings and Buddha-nature within the vast universe. Only by allowing oneself to ascend and transcend the fundamental causes and conditions can one walk the right path!
If we use the Buddhist concept of "True Suchness" to describe it, and in Daoist terms, it is precisely what is called the "soul"! Furthermore, as Buddhism states: the eighth consciousness can be regarded as the "essence of the spirit." This allows us to understand that True Suchness, the soul, and the "eighth consciousness" are essentially a single entity with multiple aspects, serving as the primary causal nexus.
It may also be said: "True Suchness is inherently the nature of True Suchness." For all sentient beings across the vast world, this means granting genuine understanding of what "the Buddha-nature of True Suchness" and "the demon-nature of True Suchness" truly are! Moreover, since True Suchness is the essence of all souls, it repeatedly takes form through the nature of spirituality as the seed cause.
True Suchness is each and every true reality.
Therefore, the "eighth consciousness" is referred to as the "spirit"! The essence of this spirit is rooted in Daoism as its foundation, and it is defined by the practice of the spirit. In terms of the orientation for survival in the human world, it can be directed toward creating comfort, convenience, and universality in one's own life. This convenience and universality are creations of the human world.
Only when the spirit is invested in a human body can it be called a person! If the spirit is invested in the body of another animal, it is not called a "person"; and if the spirit is not invested in a body, it is called a "corpse." Understand this: the world of sentient beings is an investment of body and spirit, which together enable physical vitality.
This kind of karma, within the human world, is what we call "human"! Humans must possess habits of life, humans must have dependencies for survival, and humans must have the karma of currency to be called "living"—this is the inevitability of human existence. Furthermore, they must have the breath of life to survive in the human world. Only with this karma can one truly be called "human"!
In the life of humanity, there must be currency and livelihood, which are also necessities of existence. It is essential to understand that the human world is a world of striving. In the context of the human world, this means that for oneself, one must give to oneself and genuinely engage in actions that elevate and strive. Such "striving" actions must be anchored in a sense of "direction" or "orientation."
Only with the manifestation of True Suchness do actions and movements arise.
Moreover, the true purpose of human existence lies in creating the essential functions of comfort, convenience, and universality. From the perspective of the human world, this functional embodiment refers to all sentient beings and original spirit Buddhas within the vast cosmos. It is precisely by relying on the human world for existence that this purpose is realized correctly!
If we consider the functional aspects of the great world as the habits of life, then within these habits, there must be a demand for comfort in one's own body. Thus, comfort is a desire for convenience, accessibility, and ease, all of which together form the primary causal body of human life, woven throughout every process of such an existence.
It encompasses the accumulation of many past lives, forming various karmic retributions, which in turn shape one's survival habits, complementing the human world in a mutually reinforcing manner. Such genuine necessities of life—comfort, convenience, and universality—constitute the righteous path. Now, in this very moment, how do you intend to live?
Apart from purification and cultivation through religion, there is what is called practice. May I ask everyone: does practice require eating? Does practice require living? Does practice require currency? Does practice require breathing? Does practice require genuine self-improvement? From the perspective of practitioners, all of these necessities must be present!
True Suchness is inherent in all sentient beings.
Only then can one truly practice without any attachments or obstacles to hinder them, for practice cannot be separated from life. Life itself is the Great Way, and the Great Way, in turn, cannot be separated from life—this is the correct understanding. Thus, I ask you all: Could it be that apart from practice, there is no need for life? Both are essential!
It lies solely in cultivation, which means that only by thoroughly understanding the necessity of human existence can one find comfort in the stages of spiritual practice, thereby avoiding the emergence of numerous attachments and obstacles born of ignorance. This kind of life, which aligns with true aspiration, is the genuine spiritual essence, and it is through such cultivation that one enters the religious realm of the human world—this is what we call true spiritual practice.
For the multitude of original spirit Buddhas in the vast world, what is the functional benefit? Because the functions themselves are largely enhanced through the human world, they must offer greater comfort, convenience, and universality, providing a truly free and fulfilling life. If one practices cultivation yet fails to attain such a genuinely free and fulfilling life, what then?
Then, will you only cultivate with increasing suffering and find it harder to attain ease? Do you still desire such a practice? (All: No!) If you believe that cultivation means you need not eat, live, or require currency and breath, is that so? (All: It is necessary!) Then you are merely practicing with human habits and ways of life—you are still just human!
Functionality must be accompanied by action and conduct.
This is the proper way of human cultivation: to practice self-cultivation in a manner befitting humanity. Some often mistakenly believe that cultivation is a lofty and elevated state, unaware that cultivation lies in every moment, in every circumstance, where one engages in transformation and refinement to achieve completion. If you doubt this, you may carefully reflect and experience it for yourself!
From the moment of birth through infancy, youth, middle age, old age, and until the approach of death, one is continuously engaged in the practice of refining and transforming their environment. At every moment, through the interplay of causes and conditions, one ceaselessly cultivates and adjusts. Thus, it becomes clear how this practice unfolds from birth, through infancy, youth, middle age, old age, and right up to the threshold of passing.
Although it is the same individual human being, each time, each occasion involves cultivating and transforming the energy of one's own body, as well as refining one's various appearances. It also entails correcting all of one's undesirable habits and personality traits, and refining one's experiential knowledge through accumulation.
It is essential to utilize this functional benefit to enable oneself, despite inhabiting the same physical body, to continuously cultivate, adjust, and refine one's demeanor and knowledge across different "times and spaces." This allows for a comparative reflection on the temporal and spatial environments of a person's life—from birth, through childhood, youth, middle age, and into old age.
True Suchness is the mutual reliance and support among humanity.
Is there anyone who can remain unchanged from beginning to end? That is impossible! This is precisely because the role of cultivation lies in enabling oneself, through various forms of learning and growth, to maximize the functions of all human beings. In this process, all latent potentials are fully realized.
It is to allow oneself to be refined through various experiences: from birth, childhood, youth, middle age, to old age—polishing one's character, habits, tendencies, and innate nature. Yet, how many people can truly understand the origins and trajectories of all human beings? It is profoundly difficult!
It is a reflection on one's journey through the human world—from birth, childhood, youth, middle age, old age, and until the moment before passing—where all that accumulates is shaped by the passage of time and environment. One comes to understand that the once smooth and fair face, weathered by the relentless cycle of sun and moon, gradually transforms through youth, middle age, old age, and before death, becoming etched with wrinkles.
From the perspective of all peoples in the vast world, what process can truly grant eternal youth or preserve a youthful appearance despite white hair? It is the repeated and cyclical transformations that allow one to gradually alter their countenance time and again. Unbeknownst to oneself, the years accumulate into old age, and eventually, one becomes frail and decrepit.
The Growth of the Function of True Suchness
With the year's end dwindling away once more, how many days remain for genuine cultivation and transformation? It is all within these remaining days, in whether one can truly seize hold of oneself—these final years of life? Not necessarily! It is precisely amidst the passage of one's own years that one comes to understand all the functions and benefits of the human world.
Through the brief span of less than a century in the human world, undergoing cycle after cycle of rebirth, how can one grasp the original foundation of such cycles? If one can gain clarity and thoroughly understand that rebirth is a process of recreation and elevation, not a descent into further degradation, then what, in this human realm, can lead to ascension and transcendence?
It is up to you to decide whether to enter the human world and reshape and elevate your habits and way of life, or to succumb to downfall and obstacles. For this reason, Heaven has opened the doors to various religious teachings and cultures, offering you the path of upward elevation rather than downward decline—this is the true and proper way!
However, it often fails to align with the expectations and hopes of Heaven. Many tend to descend into depravity, unable to grasp the true essence of a free and harmonious way of life, which would allow for upward progress. Instead, they remain mired in the human world, trapped in a vicious cycle that Heaven finds regrettable and wishes not to see.
The grace of Heaven bestows truth upon all things.
Why is the "Dadao Series" celestial texts elucidated within the "Transmission of Heavenly Truth"? It is precisely through the process of fulfilling the divine mission and duty of disseminating the teachings of Heaven, manifested within the human realm. If one cannot comprehend the virtuous grace and compassion of Heaven, then no matter how abundant the resources bestowed from above, it would all be in vain!
You should carefully reflect on this: beyond mere existence in the human world, after entering the "True Buddha Heart School," you will find the function and purpose of elevating yourself and cultivating practice! Can you give yourself the responsibility to be accountable to yourself, rather than living a life of ignorance, merely existing for the sake of existence?
Then, how did you all come to be, entering the lineage of the "True Buddha Heart School," the foremost institution of the Heavenly Realm? There exists a great opportunity for immediate elevation and transcendence—that is, you can become masters of yourselves, and through cultivation, achieve transcendence. It is hoped that you understand all the expectations and support that the immortals and Buddhas have for you, for this is the true path!
True suchness resides in the essence of humanity; genuine life is the resource for fulfilling one's will.
In the world, free and at ease, one can certainly refine their practice.
The initial functioning of True Suchness,  
When conditions mature, inevitably flourishes.
Why torment yourself so bitterly?  
In time, your virtues will be bestowed by Heaven's grace.
This verse! It is shared among all sentient beings, original spirits, and Buddha's children for mutual encouragement; although we are the same in essence, through the passage of time and the interplay of causes and conditions, we emerge with different forms and functions. It is your ignorance and confusion about your own lives in the human world that make it difficult for you to ascend and transcend.
In the hope of understanding the original intent of today's work, everyone has worked hard! Accompanying the writings, I shall remain within the lineage of Chongxin for a while longer. Until we meet again!
Chapter Thirty-Two: Demonic Nature and True Suchness
## Before the Throne of the Wuji, the Mysterious Maiden of the Nine Heavens, the Immortal Lady
May 26, 2006, the twenty-ninth day of the fourth month in the year of Bingxu (Friday)
The void is the great cosmos itself,  
Bearing the celestial decree, descending to this earthly realm.
The Heavenly Lord gathers the virtuous today,  
All come together in auspicious harmony to partake.
Good evening to all sacred Buddhas, virtuous beings, and fellow spiritual practitioners of the Wuji Great Dao Academy! Today, the Academy’s revered Lord, the Heavenly-Penetrating Patriarch—the Great Heavenly Venerable of Numinous Treasure—has descended to compose the twelfth chapter of *The True Thusness of the Great Dao*. In this chapter, the function of True Thusness is elucidated and manifested, offering a profound and authentic guide to the orientation and actions of human life in this world.
How can one truly live in ease and freedom within oneself! If this cannot be achieved, one will only regress further and encounter greater difficulties on the path of practice. Would you wish for such an environment of increasing suffering in cultivation? Truly, practice should bring ever greater joy! I hope that each of you may become joyful practitioners.
All recent arrangements for extraditions and receptions must be thoroughly and truthfully communicated to all students. Only in this way can numerous virtuous connections be guided into the ranks of the Chongxin Sect's new forces, which is our utmost hope! Such extraordinary conditions of affinity will foster the growth and elevation of goodness, allowing one to genuinely benefit from it.
Chapter Thirty-Three: The Spirit in the Bardo
## Void-Silver Pen Great Dao Celestial Worthy
The teachings of Taoism are inherently selfless,  
As the Celestial Worthy of Virtue elucidates the principles.
The True Path of the Great Dao, Chapter Thirteen: The Living Soul's Awareness Is Inherently Autonomous
The soul is distinguished into three aspects.
From the perspective of "True Suchness Function": Sentient beings in their orientation toward existence must first possess a physical body, into which spirituality can then be infused, in order to find direction in their existential pursuits. This is because the human world is integrated through the process of human existence, and it is through this that we can understand how all functions are determined by actions and behaviors.
Only when one truly dedicates their spirituality to the function of the physical body can they be called a "human"! This is the necessity of human existence, and the primary causal body of human survival is fundamentally distinguished by spirituality. This distinction is further made through the mutual integration of the "life soul, conscious soul, and spiritual soul," which together constitute what is called the "soul of spirit."
It refers to all orientations after birth; after conception, the vital soul provides the driving force for growth, and within the womb, the sentient soul already exists, playing a crucial role in the attachment to survival. This is also complemented by the DNA factors of the human world, inevitably leading to actions that nurture life.
It is also the case that the human DNA genes are transplanted as the vital soul, entering into the fetus within the mother's body to absorb nutrients from the mother for survival and attachment. It can also be understood that the vital soul is necessarily oriented toward growth, driven by what is called vitality to develop. This process inherently involves dependence for survival, forming a survival-oriented nature.
Humans are endowed with the vital soul, the conscious soul, and the spiritual soul.
After leaving the mother's body, with a cry at birth into the human world, this chain of causes and conditions, linked through the conscious soul and the spiritual soul, marks the first lesson of existence for all human beings. This is the functional benefit of the life soul itself, and it is also facilitated by the underlying DNA factors.
After ten months of gestation in the womb, the seed grows, but where does the process for the application of the life soul come from? For the life soul exists within the Earthly Nether Star System, and in relation to the four elements of "earth, water, fire, and wind," it can generate a dependency for survival. Within this, some may raise questions?
It is because the maternal body itself lacks the mutual support of the four elements—earth, water, fire, and wind. Moreover, it is a place of darkness, unseen by the sun or sky within the womb. Yet, one must understand that although the human world exists within the maternal womb, the maternal body also possesses the mutual support of these four elements—earth, water, fire, and wind.
Furthermore, although the mother’s womb does not directly enter into the four elements of "earth, water, fire, and wind," it exists through the mutual nourishment inherent in these four elements. This is what is called "survival" by absorbing the mother’s nutrients, and it is facilitated by the "sensory nervous" system that emerges after the vital soul. Because it is within the mother’s womb, the sentient soul also enters into it.
All human beings possess three souls.
Through the development of the living soul, one later becomes aware of all the functions and activities of the maternal body. What is now referred to as "prenatal education" thus becomes exceptionally acute. It influences the fetus's future habits, tendencies, personality, and innate nature, as well as their interconnected functions and benefits, ultimately enabling the fetus to perceive the entire flowing process of "water, fire, wind, thunder, rain, and dew" within itself.
It is precisely about creating sensations; these sensations are imparted to the human world, resonating with the assaults of wind, cold, rain, and dew, and are further facilitated by sensory nerves. This must be based on an individual's adaptation to the habits of the living environment, which is referred to as "existence." Moreover, a newborn infant is inherently capable of adapting to any environment.
It is through the survival habits of individuals in specific regions that the adaptive conditions for future intuitive energy fields are formed. By mastering language and literacy, and through the cultural education provided by parents, this child can live in any environment and adapt to changes through the influence of all such nurturing.
Regulated by adaptability and the functions and habits of one's own capacity for adaptive learning, this responsiveness is anchored in the living regional environment. It is also because an infant can adapt to any habit within any growth environment. The adaptation to various environments relies on sensory nerves.
The conscious soul is the sensory nervous system.
Moreover, the perceptive nature's capacity for resonance and comprehension is what truly enables the sensory nervous system to adapt and adjust to any environment through learning, and this is referred to as the "perceptive soul." If we differentiate based on the causal essence of spirituality, in Buddhism it is called the "eighth consciousness," in Mahayana Buddhism it is termed "true suchness," and regarding the true suchness of the "eighth consciousness," it may also be called the "soul."
To grant oneself thorough understanding, one must discern the differences in spiritual causes when determining the path of survival in the human world. This is because the essence of spirituality is the same for all, yet it diverges only after descending into the mundane world, accumulating through lifetimes, repeated cycles, and successive reincarnations.
After these additions and subtractions, multiplications and divisions, a boundary is established between ascent and descent. For the soul, this serves as the integration of all karmic retributions within the human world, forming a cycle of mutual causation. It also provides the basis for the cyclical interplay of all causes and effects, which is termed "reincarnation." This process is driven by the accumulation of all karmic retributions across countless lifetimes.
There exists a cycle of mutual contention and retribution, which also serves as a judgment on the essence of the spirit. It is precisely due to this human world, with all its processes of attachment to survival orientations, that it is called the "human realm" in which we exist. Yet, what is the true functional benefit of this human realm? Sentient beings, the original spirits and Buddha's disciples, all find it difficult to comprehend and understand!
The Benefits of the Functions of the Living, Conscious Soul
Although many have entered into religion, they have failed to gain true clarity about their future direction; instead, they become lost within the confines of religion. Such individuals are countless. Moreover, ignorance makes it difficult for them to ascend, transcend, and return, and because the soul is composed of the essence of the life soul and the conscious soul, they are called "human."
With this functional efficacy, the vital soul resides in the body's "growth system"; the perceptual soul connects with all external "nervous systems"; the spiritual soul serves as an "absorption system" for all actions and their karmic consequences. All functional efficacies guide one's every survival-oriented action in the present moment.
With the orientation towards life and growth, it is called "human"! However, humanity must first be nourished by the food chain to be free from worries. This was true in the past, but if today we merely seek sustenance, it may be difficult to truly elevate all sentient beings, the original spirits and Buddha-children, in the present moment. In the 21st century, we have already embarked on the creation of cosmic life.
Regarding all the profound mysteries of heaven that were previously incomprehensible, one can now, in the present moment, unveil the mysterious aspects of all cosmic secrets. Gradually, it becomes possible to clarify the functions and benefits of all extraterrestrial star systems. This is intended for all races of sentient beings in the world who may find it difficult to understand the functions and benefits of the "life soul, conscious soul, and spiritual soul."
Humans possess a sentient soul.
When it comes to spiritual growth, it is difficult to achieve elevation and transcendence. One must understand the interconnectedness of the "vital soul, conscious soul, and spiritual soul," which together constitute the orientation of existence and define what it means to be "human." By recognizing the functional benefits of elevating each of these three interconnected souls, and through their combined integration, we come to understand what is referred to as a "human being."
Furthermore, the survival orientation of all beings in the human world is rooted in the functional efficacy of the food chain itself. Sentient beings, original spirits, and Buddha's disciples can hardly detach themselves from the actions oriented by the food chain. It is this very orientation that gives rise to the rhythms of the transactional chain, thus defining what is known as the human world. Moreover, this orientation serves as the dependent condition for the actions pertaining to the "life soul, conscious soul, and spiritual soul."
All sentient beings, the original spirit and children of Buddha, find it difficult to escape the inevitability of survival-oriented existence.
Sheng Hun: The "growth system" that parasitizes the physical body.
The conscious soul: it is the "nervous system" that perceives and connects with all external phenomena.
Soul: The "absorption system" for all actions as cause, condition, and effect.
The essence of the soul lies in life and consciousness.
For sentient beings and original spirit Buddhas in the human world, the growth gained through all knowledge becomes accumulated experience. When the next chain of affairs arises, one can apply the knowledge from previous experiences, transforming it into the functional benefit of wisdom, thereby simply resolving the core issues.
In the human world, all processes follow this pattern, for the human realm cannot be separated from the interconnectedness of "knowledge, experience, and wisdom." It can also be said that the human world cannot be detached from the linking of the "life soul, conscious soul, and spiritual soul." These three function synergistically, complementing one another to yield their benefits.
The overall function of the soul is to transcend the cycles of cause and effect, mutual growth and mutual destruction, and all survival orientations in the human world. It enables all sentient beings, the original spirit and Buddha's children in the vast cosmos, to ascend and transcend or descend into reincarnation, without being divided by functions such as right and wrong, yes or no, correctness or error, good or evil, heaven and earth, or male and female.
Within the spatial realm of Earth, there exists mutual opposition and interaction.
The orientation towards survival does not depart from this duality of yin and yang; only by living authentically within the human world can one be called a "human." Furthermore, within this absolutely genuine differentiation of functions, depending on how the human world applies the limitations of mutual opposition, there emerges a greater potential for growth and development, which in turn aligns with the correct function of the Middle Way.
However, when it comes to the "Middle Way," it is often difficult to achieve a harmonious complementarity, as one tends to lean toward one extreme or the other. This is, in fact, the greatest obstacle for sentient beings and original spirit Buddha-children. If one can enter the "Way of the Mean," which is known as the human world, then what nourishment can you find in your own survival and daily life?
Although this involves entering into the interplay of yin and yang, it allows one to navigate within this duality, achieving a state that does not lean toward or contradict either side. It truly enables one to engage with the mundane world without being tainted by its impurities. This is an exceptionally profound lesson. How can one comprehend it? The answer will be revealed in the next installment!
Function-oriented, manifest in the world;  
Life-aware souls descend into the mortal realm.
The nature of arising and ceasing is truly as it is;  
Their mutual dependence is fundamentally evident.
The soul of life governs growth and development,  
while the soul of perception ensures the essence of feeling flows unimpeded.
Within the eight consciousnesses, the soul's function operates;  
The true suchness of inherent nature holds virtue even more sublime.
This verse is shared to encourage all sentient beings, original spirits, and Buddha's disciples alike. It addresses how the "vital soul, conscious soul, and spiritual soul" can be applied in the human world, serving as essential guidance for the orientation of existence and the foundation of daily life.
All sentient beings find it difficult to escape from this vortex. How to break free from it—that is the mark of great wisdom! It is my hope that you may truly benefit, grow upward with grace, and ascend beyond; may all be auspicious. Farewell!
Chapter 34: Divergence in the Intermediate State
跋、凡 例
May 30, 2006, the fourth day of the fifth month in the Bingxu year (Tuesday)
讚引、頌賀、序言
##Before the Throne of the Limitless, Immortal Lady Xu Feiqiong
The Void is a Pure Land of True Treasures;  
The Descending Brush Celestial Venerable ascends the platform to bring salvation.
The True Thus-Come One of the Great Dao composes this work,  
To dissect the profound mysteries and reveal the truth of the ultimate principle.
All Saints and Buddhas, virtuous beings, and fellow spiritual cultivators of the Wuji Great Tao Academy, good evening! Today, the Supreme Taoist Patriarch—the Heavenly Lord of Tao and Virtue—descended to compose the thirteenth chapter of "The True Thusness of the Great Tao," elucidating the mysteries of the "life soul, consciousness soul, and spirit soul." For sentient human beings, this will foster virtuous causes and conditions for growth.
In guiding the myriad original spiritual beings and Buddha-children of the sentient world toward supreme ascension and transcendence, which is referred to as the elevation of the human realm, it is a rather harsh reality that without such elevation, the human realm would remain trapped in a cycle of repeated downfall. Therefore, out of compassion, the heavens have brought forth the "Dadao Series Celestial Books" for this purpose.
This is the unveiling of a cosmic life creator—the "True Buddha Heart Sect—the Chongxin Lineage of the Sacred Decree"! How will you cherish and uphold this divine opportunity and auspicious affinity bestowed by Heaven? Only you yourself can truly know how much you have given, and in turn, how much you will receive in return. This not only benefits yourself but also brings benefit to all sentient beings.
Chapter 35 The True Form of the Intermediate State
◆ Decree ◆
完書繳旨
June 2, 2006, the seventh day of the fifth month in the year of Bingxu (Friday)
◆ Postfaces & Praises ◆
讚引、頌賀、序言
## Void-Soaring Dragon Celestial Worthy
Venerable Deputy of the Wuji Great Dao,  
The Vast Virtue of Taiyi the Savior Endures.
The Fourteenth Return of the Great Dao's True Suchness: The Soul of Spirit Guides the Multitude
The Spiritual Function of Humanity
Observing the function through the "life, consciousness, and spirit" of the soul is to unify the "life soul, conscious soul, and spiritual soul." This must be supported according to the conditions required for the propagation of the Great Dao, ensuring a genuine driving force for the elevation of all original spirit Buddhas within the Great Dao. It also addresses the interconnectedness among the "life soul, conscious soul, and spiritual soul."
Furthermore, taking the soul and spirit as the guiding force is spoken in relation to the human world: within the "arising of thoughts and stirring of intentions," if "the consciousness of the mind and thoughts" is categorized under the "ideological" realm of "the functioning of the conscious spirit," then in the spiritual contact with all sentient beings of the vast world, one can truly understand the connection between one's own soul and spirit, or the mutual continuation of the spiritual subject.
For sentient beings to gain clarity, whether in making choices for survival within the human world or in establishing order in human life, it is essential to understand what level of existence one is engaging with and what kind of karmic connections are involved. These distinctions arise from differences in ideology, mental consciousness, or the workings of the discerning spirit. In this process, one’s own spiritual soul and ethereal soul interact with each other.
One can ascend or descend, and the distinction between these two paths, when applied to regulate all within the human world, will be constructed through the function of human thought. This can nourish life and adapt to transformations, allowing one to understand what the essence of the spirit is and what the function of the spirit is. This is precisely the fundamental nature of the spirit!
The Function of the Soul in Daily Life
While oriented towards the human world, there are also many interactions with the external environment, through which one can understand the nature and essence of spirituality. How should one approach the nourishment of human life and the principles for handling affairs? From the perspective of the human world, these principles and approaches are guided by one’s own "thoughts and consciousness."
Furthermore, when "ideology" takes the helm, it inevitably involves the workings of "conscious intellect" or the guidance of one's own "mental inclinations." What, then, is the clear function of this? In terms of its benefits within the human world, such functionality precisely serves the spirit: it clarifies mental consciousness, or the interplay between ideology and the operations of conscious intellect.
It can also clarify what level and karmic connections are being encountered. In the vast world, the present moment is defined by the orientation toward survival, which is largely shaped by one's past lives and the accumulated cause and effect across lifetimes. The karmic connections that enable encounters must be mutually fulfilled, and this encompasses a multitude of causes and effects.
What levels and realms facilitate the interaction with all spiritual beings in the human world? It is precisely due to this that many arise from one's own thoughts, consciousness, mental attitudes, and ideologies. These are manifestations of one's conditioned consciousness, yet one often finds it difficult to recognize such "ideologies" and "the workings of conditioned consciousness."
Spirituality is distinguished into three aspects: life, consciousness, and spirit.
Moreover, such phenomena are ubiquitous in the present moment. However, those who possess spiritual abilities or are spiritually attuned often struggle to gain true clarity about themselves. Whether one is immersed in ideology or governed by conditioned consciousness represents distinctions across various levels and realms. While such functional capacities may yield numerous inspirations and effects, they frequently encounter unnecessary troubles, obstacles, and limitations.
How can they be dissolved? Precisely by gaining a clear and thorough understanding of the soul itself. Within the soul, distinctions are made among the "vital soul," the "conscious soul," and the "spiritual soul." By comprehending the differences among these three—the vital soul, the conscious soul, and the spiritual soul—a medium or a spiritually attuned individual can genuinely elevate themselves and dissolve their own ignorance and obstacles.
This function precisely clarifies the true nature of spirituality, providing clear guidance on how to resolve bottlenecks when encountered, which is the correct path! That is to say, it interconnects the "vital soul, conscious soul, and spiritual soul" respectively, while also being directed by the mind and consciousness themselves, thereby summarizing one's own actions and conduct.
Moreover, one can truly comprehend that one's own being, originating from the human world, integrates and governs one's habits, tendencies, personality, and innate nature, thereby ascending and transcending or descending and cycling through rebirth. In this process, the spirit's soul distinctively acts upon the "life soul, conscious soul, and spiritual soul," harmonizing them within the fabric of daily life.
There are seven distinct types of soul and spirit.
Furthermore, they are distinguished by the seven types of *po*: "Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choushi." Each of these seven *po* governs the mental states and intentions of the respective body parts, clarifying their various functions. They also serve to interconnect the "vital soul (*shenhun*), perceptual soul (*juehun*), and spiritual soul (*linghun*)."
In the human world, one must take responsibility for one's own actions and functions. This accountability is based on the distinctions among the "life soul, conscious soul, and spiritual soul," as well as the seven aspects of the corporeal soul. It can be said that one must bear full responsibility for one's own deeds. These distinctions arise from one's own mindset and concepts, differentiating the various aspects of one's consciousness and intentions.
The human realm is the most difficult to comprehend, and how does its overall process unfold? For those in the human realm: having entered the "oblivion of conception" to be born, it is the foundation of one's karmic conditions for sustenance in this world. It serves as the dividing point between ascent and descent, and it is within the human realm that the "life soul, conscious soul, and spiritual soul" are interconnected.
Moreover, in this differential function where the three souls are interlinked with the seven spirits, it can be said: the human world is a realm where one’s actions and deeds are driven by one’s own desires and inclinations toward enjoying blessings, and it is equally true that one must endure the resulting torments and sufferings. Such functional outcomes are inevitably borne by oneself!
The Functions and Roles of Hun and Po
In the realm of human life, it is essential for a spiritual entity to enter the physical body. This process is intertwined with the karmic retributions accumulated over countless lifetimes, involving mutual acceptance and resonance, which is profoundly tangible. Moreover, human factors can lead to success or failure, determined by individual actions, thus delineating the boundary between achievement and defeat.
It can be said: the human world is one where we must take responsibility for ourselves! In the human realm, there exists the potential for elevation or decline, where the three souls and seven spirits serve as the conditions for our own assimilation. The path should be one of ascent! Yet, often due to improper methods, we frequently choose erroneous conditions, making it difficult to construct our spirituality with authenticity.
One will inevitably encounter many unnecessary troubles and obstacles. Regarding the functions of the spirit, it is essential to understand how to restrain one’s own greed and indulgence. How should one reform and transform oneself in relation to the enjoyment of future merits and the repayment of karmic debts? Since sentient beings, the original spirits and Buddha’s disciples, have entered into religious practice, how should they proceed?
Why do we encounter so many bottlenecks and contradictions? Only after a long period of time do we realize that the path we have chosen for our practice is already mistaken. Yet such mistakes can be understood and remedied. What is most feared is when even we ourselves find it difficult to recognize that the path we have selected for our cultivation is even more erroneous.
Distinguishing Enlightenment from Error
In another lifetime of cultivation, it is often only to this extent, with little chance for ascension or transcendence. One must be utterly truthful about the necessity of genuine practice and realization for oneself—not treating it as optional, ambiguous, or prone to error. It is essential to attain clear enlightenment, to distinguish between "awakening" and "misunderstanding" within oneself. The ability to discern clarity from error constitutes yet another trial in the immediate journey of a cultivator.
How to discern between clarity and error within oneself is a choice that calls for the application of wisdom. Only by truly distinguishing and eliminating one's own ignorance, and thoroughly understanding and reforming erroneous practices, can one genuinely transcend one’s fundamental limitations. This, in turn, ensures the correctness of the chosen path of cultivation.
The crux lies in the distinction between each individual's "arising thoughts and intentions," "mental attitudes and concepts," as well as "mental consciousness," "ideology," and "the dominance of conditioned consciousness." How one chooses a path of return to the Great Dao for oneself is what truly matters! Herein, "enlightenment and error"—that is, "awakening and mistakes"—underpin all decisive judgments.
For a genuine practitioner, it is essential to truly comprehend the various causes and conditions that shape understanding. If one fails to dissolve the obscurations of ignorance within oneself, any future progress or transcendence will remain trapped in a cycle of repetition and turmoil. If not due to one’s own obscurations of ignorance, what else could it be?
The Functions and Roles of the Soul and Spirit
Distinguish among these five aspects: one's mental attitude and concepts, thoughts and consciousness, ideology, and the dominance of the conscious mind.
1. Stirring of thoughts and intentions.  
2. Mental attitudes and perspectives.  
3. Consciousness of thoughts and ideas.
IV. Ideology. V. The Dominance of the Conscious Mind.
The distinctions among these five aspects present a particularly harsh challenge to one's cultivation, posing severe obstacles and bottlenecks. This is especially true when one acts under the influence of the conscious mind. Moreover, when distinguishing one's own actions driven by the conscious mind, it becomes clear how honestly these actions reflect one's own ignorance and hindrances. Such hindrances can obstruct the genuine and truthful practice of cultivation. Furthermore, a thorough understanding of the distinction between "spirit and soul" is essential.
Only then will one avoid falling into the dominance of the conscious mind, believing oneself to be trapped in the greatest and most erroneous thoughts in the world, thereby placing oneself in an obstacle that cannot be transcended or elevated. Within this, there are still many aspects of ignorance and delusion from your human world, and it is essential to thoroughly and truthfully understand oneself.
Moreover, it is essential for those who genuinely aspire to elevate themselves through authentic cultivation and practice to apply wisdom in guiding their actions, ensuring that they themselves benefit from it. This is to avoid the regret of realizing, after decades of religious practice, that one has been mistaken—an outcome that immortals and Buddhas would never wish to see. So, what can all limitations and obstacles truly do in the face of such resolve?
The essence of the spirit is distinguished by its nature,  
With the sentient soul fulfilling its fundamental duty.
When the soul and spirit unite, they accomplish the trials of a lifetime.
Cultivating truth requires wisdom,  
Lest a lifetime of toil leads only to regret.
Clarify where the mistake lies, correct it at once, and a thousand years will return.
This verse is shared with all sentient beings, original spirits, and Buddha's disciples for mutual encouragement: Recognize that the obstacles in practice arise from one's own mental attitudes and concepts, one's own thoughts and consciousness, one's own ideologies, and the dominance of one's conditioned mind. Once this is understood, the mysteries and key points become clear, and genuine progress, elevation, and transcendence will naturally follow.
I hope that all virtuous beings and sentient beings can truly examine themselves to achieve improvement, rather than spending decades in cultivation only to find it in vain, yet still claiming to be genuine practitioners! It is essential to understand one's own ignorance and obstacles; I earnestly hope for this! I sincerely hope for this! Farewell, everyone!
Chapter 36: The True Form of the Central Yang
##Before the Throne of the Infinite, Immortal Maiden Dong Shuangcheng
The golden pen of the void descends to enlighten the mind,  
As the Celestial Venerable ascends the platform, guiding all in kind.
Cultivating truth requires wisdom; future achievements are bound to be renewed.
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivation scholars of the Wuji Great Dao Academy! Today, the Deputy Dean of our lineage’s Wuji Great Dao Academy, the Heavenly Lord Taiyi Jiuku, has descended to compose the fourteenth chapter of "The True Thusness of the Great Dao," elucidating the spirits and souls. This serves precisely to distinguish between ascension and descent based on one’s own actions.
Regarding one's lifelong practice, can there be genuine progress and transcendence? If one is burdened with numerous eccentricities and stubborn habits, then no matter which religious sect or lineage one enters, it is merely nominal—being called a practitioner. It is even more crucial to recognize all of one's shortcomings, allowing oneself to genuinely eliminate them in this very lifetime.
If it cannot be changed, then your entry into religion is merely a nominal gesture, a registration of your name, just to make up the numbers—why trouble yourself? All you noble students aspire in this lifetime to ascend, return, and transcend, rather than toil through one lifetime only to repeat it all over again in the next. Do you wish for that? (All say no!)
All of you are wise individuals; it is essential to make genuine changes within yourselves at this very moment. When the time comes, the enlightened masters, immortals, and Buddhas will come to welcome and guide you toward transcendence and return. Moreover, through all the efforts you dedicate to yourselves, you will be able to ascend, grow, and elevate beyond. Truly, a lifetime of diligence culminates in the achievement of ascension and return!
Postscript, Editorial Principles
讚引、頌賀、序言
## Celestial Sovereign of the Soaring Phoenix in the Void
Before the Limitless Throne, observing the original spirits,
The Mystic Maiden of the Nine Heavens descends in presence.
The Great Dao and True Suchness, Chapter Fifteen: The Ascent and Descent of the Soul Is the Root Cause.
The Functions of the Spirit, Body, Hun, and Po
One can observe the functions of various entities, which lie in their ability to clearly perceive all sentient beings, original spirits, and Buddha-nature within the vast cosmos, thereby guiding one's own mindset, concepts, and conscious thoughts. Inevitably, all functions of values will arise within the heart. If understood through the spiritual method of inner clarity, these will act within one's own conscious thoughts, thereby stirring one's own "ideology."
Furthermore, by allowing "consciousness-driven actions" to dictate all behavioral norms, one can, through all spiritual connections, engage in activities that activate the function of "consciousness-driven actions." It becomes evident that within this process, there are numerous benefits of inspiration and manifestation, which in turn influence the rise and fall of the soul's spiritual essence.
Moreover, it allows oneself to practice the demarcation point within the human world, enabling sentient beings and original spirit Buddha-children to thoroughly understand their own souls, distinguishing between the "life soul, consciousness soul, and spirit soul." These three—"life soul, consciousness soul, and spirit soul"—serve as orientations for existence. Furthermore, all human beings incorporate their seven po into daily life.
Within this, there are the seven souls that govern all functional activities of the human body, namely what Buddhism refers to as the activation of "sight, hearing, smell, taste, touch, and consciousness." However, the governing functions of the "seven souls" cannot be directly manifested. This is based on the foundation of consciousness, which functions similarly to the soul, allowing the two to complement and support each other.
The Functions of Spirit and Soul
It is achieved through one's own actions, enabling the establishment of the primary causes and conditions within one's own physical body, while also allowing oneself to take charge of one's soul in the orientation of existence. This is what Buddhism refers to as the "eighth consciousness, ālaya-vijñāna." Furthermore, in the essence of the soul, it encompasses the summation of all actions and deeds across countless lifetimes.
Through the various forms of souls, which function to absorb and sustain life, it can be said: regarding the essence of the "eighth consciousness," it can also be described as the fundamental spiritual substance. In relation to this fundamental spiritual substance, one can determine whether one's spiritual attainment will ascend or descend, distinguishing between the next life (or existence) as a boundary for either ascension and transcendence, or descent and reincarnation.
Furthermore, concerning the fundamental nature of the soul, one can thoroughly comprehend that through successive lifetimes, one undergoes all processes in the present existence. This, in turn, allows one to understand within the spiritual soul that the distinctions between "defilement or contamination" and "purification or cleansing" accumulated over past lives precisely constitute the differential function of ascent and descent.
Can sentient beings, original spirits, and Buddha's disciples differentiate how all processes and encounters in this present life are connected to past attachments? The ancient adage, "To know the causes of past lives, observe the experiences of this life; to know the fruits of future lives, observe the actions of this life," serves as a clear instruction to discern and make choices based on all one's deeds and conduct in this present existence.
Functions of the Human Body at the Soul Level
By reflecting on all our actions, whether from past lives or the present, we come to understand the basis for the next life and the functions that will arise therein. This very distinction among various realms, along with the karmic nature of the previous life, determines the consequences we bear from all past karma, leading us into the current existence. Such ingrained habits are exceedingly difficult to change!
This often influences one's actions in this lifetime. Without genuine transformation, how difficult it is to achieve transcendence and elevation in this very life! Moreover, the inheritance of habits, tendencies, character, and innate nature—along with the acceptance of all karmic retributions from past lives, whether as suffering or blessings—is rooted in the accumulated spiritual essence formed in previous existences.
If one cannot achieve great enlightenment, these patterns will persist. However, through education and cultural influences, it is possible to alter the original fundamental nature, and genuine accomplishment can indeed be attained via such means—a prospect that is quite remarkable. Yet the greatest concern lies in whether, after receiving education and cultural exposure, one is willing to change and elevate oneself.
If even education and culture fail to bring about improvement, then entering any religious sect or tradition will only bring one's own negative habits into the religion. These negative habits serve as a harmful example and can foster many deeply ingrained, detrimental practices within all religions that are difficult to change.
The soul governs all human beings.
Confronting such ingrained habits, life after life and time after time, through countless cycles, it remains exceedingly difficult to alter a cultivator's negative tendencies. This is precisely why the Heavens repeatedly engage in religious teachings. Addressing these deep-seated habits, they provide cultivators with opportunities for elevation and transcendence within a single lifetime.
However, those who can truly change are even rarer! Observing this habitual tendency: after entering into religion, one often develops a leniency toward one’s own flaws, repeatedly indulging old habits. Can one ascend and transcend them in a single lifetime? It is impossible! Within oneself—habits, inertia, personality, and innate nature—one has long grown accustomed to them.
This would result in immortals and Buddhas speaking of their own ways, while we continue with ours, without any change whatsoever. Regardless of any transcendent religious sect or lineage, such detrimental habits would persist in the human world. Within these religious sects and lineages, no matter which transcendent tradition is considered, I ask: Can you truly achieve elevation and transformation?
That is impossible! In the human world, all habits and tendencies are perpetuated through lifetimes, with individuals adhering to their own ingrained patterns and considering them natural and justified. Even after decades of religious practice, one may believe they are genuinely cultivating themselves, yet true ascension and transcendence remain unattainable!
The functions of the ascent and descent of the soul and spirit.
Regarding this habit, when observed from the perspective of all contemporary religious sects and lineages: most are indeed like this. You may further carefully observe all religious practitioners—do they all possess such undesirable habits? If one can examine this closely, everything will become clear. Even taking the Chongxin lineage as an example, it is also this way!
It is precisely because there are too many unwholesome habits that, regardless of how abundant the resources bestowed by Heaven may be, there are those who can genuinely achieve transformation, and there are also those who cannot truly change. The rest merely come to support a religion. As for the habits of such people, I wonder if you would accept them?
Furthermore, after all sentient beings and spiritual practitioners enter into religion, they are still unable to change their own undesirable traits: habits, tendencies, personality, and innate nature. Instead, they bring these negative dispositions into religion, all the while believing that their own actions are the only correct ones!
You all have far too many incorrect and poor examples to follow, which are found everywhere. For a genuine practitioner, it is not frightening to have faults oneself; what is most frightening is becoming accustomed to them and even believing that one's merits are great and achievements vast, thinking one can ascend and transcend. Little do they know that they will be eliminated at the very first trial of "habitual nature" and must start over again to rectify and reform.
The rise and fall of the soul governs human life.
In today's world, such religious practitioners are found everywhere. After entering a religion, if one fails to rectify one's own negative habits and shortcomings, and remains unable to change these deficiencies, then in the future, will such individuals be accepted into the great assembly of the Heavenly Realm? Certainly not!
It is certain that at the first checkpoint—the experience of habits, inertia, personality, and innate nature—many will be eliminated, subjected once more to trials and scrutiny, and given another lifetime to make changes. Many of you are precisely such individuals. Would you then wish to return for another lifetime? Moreover, such celestial secrets are rarely revealed in the "Transmission of Heavenly Truths."
Regarding other religions, they are fundamentally incapable of comprehending that the tests and examinations bestowed by Heaven upon sentient beings are directed at those with undesirable habits, tendencies, personalities, and dispositions. Those who originally could have transcended and returned in this lifetime will instead undergo renewed trials in the next life, a number that is no fewer than twenty million.
Regarding this kind of being who ascends to the celestial realm based on their inherent nature, can there be genuine elevation? Impossible! Therefore, such celestial beings and Buddhas cannot possibly exist within the great collective of the celestial realm. Moreover, they must observe, examine, and clearly perceive all their actions in this life as the first test—can they pass it?
The soul governs all human actions.
It is precisely about making genuine changes and eliminating: habits, inertia, personality, and innate nature. Immortals and Buddhas possess their own habits and precepts, which differ from all ordinary sentient beings and original spiritual Buddha-children. Those who can ascend and transcend in the present moment are those who can reform their own shortcomings and deficiencies—this is the true path!
There is another type of people who, regarding all the shortcomings and deficiencies of the human world, have become accustomed through habitual survival in the human realm to considering them as correct! However, this is incompatible with the inherent nature of all the precepts and disciplines established by the Heavenly Realm. If they cannot change, in the next life (or cycle), they will inevitably have to return once, twice, or three times to undergo transformation anew!
Some individuals originally had the opportunity to transcend and return in a single lifetime, yet hindered by the accumulated weight of their own negative habits, they repeatedly allow these habits to confine them to the mere basic functions of human existence. Consequently, this obstructs their own ascent and transcendence. Under such circumstances, for all who aspire to return, it becomes fundamentally impossible!
The physical body is prone to mischief.
Taking the Chongxin Sect as an example, there are no fewer than ten disciples of this kind. If we consider that in this lifetime they possess such inherent qualities, then looking ahead to their next life: they will still repeatedly reincarnate within the human world. From the perspective of the Supreme Heaven's Wuji Huangmu, such conduct reflects the shortcomings and inadequacies common among all religious practitioners, which are exceedingly difficult to change!
Those who can truly change must, through deep reflection on past pains and a firm resolution, achieve genuine elevation and transcendence in this lifetime. Today, through the celestial book "The True Thusness of the Great Dao" at Chongxin, the shortcomings and inadequacies of all sentient primordial spirit Buddhas and disciples are revealed. It is hoped that all primordial spirit Buddhas and disciples can truly experience the compassion and virtuous grace of Heaven.
This is also the profound hope of the Wuji Huangmu, that these original spiritual Buddhas of Heaven can truly transform their deep-seated negative habits, thereby transcending and attaining true nature! Yet, it remains unknown whether you all can fulfill this condition. Otherwise, you will merely remain trapped in the cycle of reincarnation through countless lifetimes, with no means of escape!
Only by earnest practice can one attain the Way;  
One must not seek understanding through mere pretense.
If one does not change habitual tendencies,  
Living by innate nature only makes matters worse.
The ascent and descent of the soul is in the present moment;  
In one lifetime, become a Buddha and roam the heavenly abode.
Free and unfettered, I return to my origin,  
Riding the boundless void of the cosmos, infinite and timeless.
This verse! Let us encourage one another, fellow sentient beings, original spirits, and Buddha's disciples. It also addresses the first major obstacle to the survival of all human beings: habits, inertia, personality, and innate nature. If these cannot be transformed, can one truly hope to "attain enlightenment and realize the fruit in the present moment" and "achieve the stage of Buddhahood in a single lifetime"? Reflect upon this, and the answer will surely become clear!
This is for all sentient beings with affection, where virtuous causes and conditions will grow, elevate, and transcend upward! It truly benefits oneself, also benefits all sentient beings, and further brings good fortune to everyone. Thank you for your hard work, may all be auspicious, and gratitude for accompanying this work. Until we meet again! Having disturbed Chongxin for a while, I now return to the Heavenly Principle!
◆ Decree ◆
Completion of the Book, Submission to the Emperor
◆ Postfaces & Praises ◆
讚引、頌賀、序言
##Before the Throne of the Limitless, Immortal Ma Gu
Teaching in the void is not the same;  
The silver pen's great path heralds auspicious signs.
The Heavenly Sovereign presides over the celestial rotation today,  
The heavenly scriptures are composed to propagate the teachings.
All Saints and Buddhas, virtuous beings, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Immortal Maiden Jiutian Xuannü descended before the Wuji carriage to compose the fifteenth chapter of "The True Thusness of the Great Dao." Once again, she delves into the profound causes and conditions of the ascent and descent of the soul, offering all sentient original spirit Buddha-children the opportunity to comprehend the great auspicious affinity of heavenly secrets. This is truly praiseworthy!
You, for hundreds and thousands of lifetimes, will find it difficult to truly understand that in your ascent and transcendence, you must first pass through the initial trial: the test and elimination of habits, tendencies, personality, and innate nature. If you fail to pass, you will return for another lifetime, and if you fail again in the next, you will inevitably face trial after trial, lifetime after lifetime.
It allows everyone to test themselves again and again, waiting until they can pass before they may ascend and transcend. There are far too many human beings who are such students. I wonder if you all can truly change your bad habits and inherent nature? You yourselves can clearly know! How to cultivate and change? The choice lies in your own hands!
Note: The essence of the soul is divided into three types: the vegetative soul, the sensitive soul, and the rational soul.
Shenghun: Governs the human body's growth system.
Conscious Soul: Governs the sensory nervous system of the human body.
Soul: The system within the human body that governs the reception of causes, conditions, and retributions.
The Seven Po: Shigou, Fushi, Queyin, Tunzei, Feidu, Chuhui, and Choushi, each governs the functions and effects of human emotions and desires: joy, anger, sorrow, happiness, love, aversion, and lust.
1. Corpse Dog: Fond of eating.  
2. Prostrate Corpse: Fond of dressing.
3. Queyin: Lustful.  
4. Tunzei: Addicted to gambling.
5. Fei Du: Fond of calamity.  
6. Chu Hui: Fond of greed.
7. The Foul Master: He is adept at handling all miscellaneous affairs.
Note: The formula of the mutual generation and restraint of the five elements—"The original text on page 46 can be both mutually generative and mutually restraining."
Metal overcomes Wood.  
Wood overcomes Earth.  
Earth overcomes Water.  
Water overcomes Fire.  
Fire overcomes Metal.
Metal generates water.  
Water generates wood.  
Wood generates fire.  
Fire generates earth.  
Earth generates metal.
Mutual Generation Section; Mutual Restraint Section
Metal → Water → Wood; Metal → Wood → Earth
Wood → Fire → Earth; Wood → Earth → Water
Water → Wood → Fire; Water → Fire → Metal
Fire → Earth → Metal; Fire → Metal → Wood
Earth → Metal → Water; Earth → Water → Fire
## Celestial Venerable of the Principle and Law of Emptiness
Wuji descends to the Chongxin Hall; before the chariot, the observing spirits are inherently virtuous.
Fei Qiong, the immortal maiden, embodies the true essence, while the spirit's awakening initiates the first voyage.
Human beings possess a spiritual foundation.
The essence of "life, consciousness, and spirit" in the human world can be clearly understood as manifesting through the physical body in the realm of humanity. For all sentient beings and original spirit Buddhas in the vast cosmos, their existence in the human world enables them to engage in nurturing and sustaining actions, all interconnected through the triad of "life, consciousness, and spirit."
It is necessary to rely on human agency to generate all actions, which can then be sustained by the functions required. Thus, by combining "life, consciousness, and spirit" with the body's actions, all survival-oriented dependent actions can be achieved. These actions also serve to nourish life and support all endeavors, initiated through the resonance of spirituality—this is what is called "human life"!
For all sentient beings and original spirit disciples of Buddha: if there is a physical body but no spirit to inhabit it, it is merely a corpse. If there is a spirit but no physical body to enter, it likewise lacks true functional capacity. It is only when the essence of the spirit and the physical body mutually unite that it is called a "human being." This union undergoes all actions and behaviors throughout countless lifetimes.
By incorporating one's own actions and aligning them with the human world, it becomes clear that the essence of spirituality must possess an orientation that nurtures all existence—that is, it has an inherent necessity of being. Moreover, in all its functions, the spiritual essence must be interconnected with the physical body. Only then can it be called a "human being."
Spiritual awakening distinguishes good from evil.
In the human world, it is precisely in this manner that all actions and behaviors come into being. When the spirit is invested within the physical body, it inevitably gives rise to the effects of all deeds and movements. This process intertwines with the karmic retributions and karmic obstacles from past existences, combined with one's own actions and conduct in this present life, thereby reciprocally engaging in the cycle of cause and effect—both in repayment and in enjoyment.
Having traversed the cycle of cause and effect, this is the supreme and impartial principle of heaven and earth. Among all human beings, none can ever escape the framework of this "supreme impartial principle." As for the essence of spirituality in the human world, where does this so-called "spirituality" originate? And what purpose does it serve when it enters the physical body?
For all humanity in this world of sentient beings: beyond the role of procreation, what else can serve as the means for the human world to ascend or descend? If these two are taken as the criteria, they provide all orientations for existence and function in the human world, precisely as one generation passes to the next, one life cycles into another in mutual succession.
If the realm of sentient beings relies solely on the reproductive function of the human world, then the human world will never ascend or transcend. This is because the reproductive function serves as an educational curriculum for the next generation, enabling oneself within the human world to connect the physical body with the spiritual essence. Thus, what is this function of spiritual investment?
Spirit must join with the body to be activated.
It is precisely that all sentient beings and original spirit Buddhas, after entering the human world, must ask: What is to be done? None can truly comprehend the profound meaning behind it. If it were merely about the reproductive function for the sake of survival—if the human world existed only for the purpose of procreation—then once this is accomplished, it would be considered the fulfillment of life's duty of continuation.
For all peoples of the vast world, it is not by the fundamental grace of Heaven alone that one can comprehend the true nature of the human "spirit." What purpose does this spirit serve when it enters the body? This has been a profoundly difficult question to unravel throughout the ages. Moreover, why is it necessary for the human world to have the fusion of "body and spirit"?
Is it not possible for the profound and transcendent beings of the void, the infinite, and the cosmic celestial realms to manifest their spiritual light within the human world? Yet this remains unclear, for the human world is precisely a realm of dualities—yin and yang, good and evil, right and wrong, affirmation and negation, truth and falsehood—all in mutual opposition. It is a world interwoven with the four elements of "earth, water, fire, and wind."
It is essential to understand that the tangible world formed by the four elements of the Dark Star—"earth, water, fire, and wind"—is a realm with a true corporeal reality. All sentient beings and original spirit Buddhas must possess a window to the soul, which is the vision of the eyes. Yet, within the scope of what the eyes can observe, it remains difficult to perceive: the luminous body of the spirit!
The spirit is constrained by the limitations of the body.
This state is constrained by the elements of "earth, water, fire, wind, thunder, lightning, rain, and dew," unable to penetrate the essence of spirituality, and lacking true understanding. Without the capacity to transcend and elevate the spiritual essence, and being bound by the restrictions of the five elements, it becomes difficult to manifest the realm of the five supernatural powers to achieve accomplishment.
When the essence of the spirit is difficult to comprehend, it affects the attainment of the divine vision and supernatural powers, making it even more impossible to discern what the essence of the spirit truly is. If the essence of the spirit were to enter the physical body, it would originally be unable to activate. However, through the passage of time and the workings of the ages, the activation of the spirit has long existed within the planet Earth.
Moreover, in the past, when all sentient beings descended into the mortal world, the spirituality of these original spirit Buddha-children was more acute. Although they were confined by the limitations of the "earth, water, fire, and wind," they could still activate their own spiritual essence. Under such conditions of cause and circumstance, this phenomenon is now ubiquitous in the present world.
Why is it necessary to be in the present world? In fact, this also stems from the entire journey of descending from the human world to the planet Dimingxing for survival, which holds true for both the present and the future. That is to say, it is interconnected with the essence of the body and the soul, enabling the activation of one's own spirituality. So why, then, is it still impossible to achieve the realm of the five supernatural powers?
Activating Spirituality to Shape the Future for Better or Worse
Spirituality is further constrained by the four elements of the Earthly Nether Star—earth, water, fire, and wind—which prevent it from connecting with its true essence. It is also hindered and limited by the nature of the physical body. Through meditation or spiritual awakening, one may come to understand some of these causal connections, yet it is all too easy to fall into illusions.
Meditation and spiritual awakening are interconnected, yet one cannot truly comprehend the realm of spiritual reality. Within this process, there are inevitably many obstacles that hinder the attainment of the five supernatural powers. In the human world, whether through meditation or spiritual awakening, attempts to activate one’s spirituality will consistently encounter numerous limitations and barriers that are difficult to overcome.
The essence of this spirituality lies in connecting within one's own "eighth consciousness." The same applies to meditation: it is inherently difficult to perceive the true nature of the spirit in order to purify and clarify it. As Daoism states: "The pure ascends to become heaven." Thus, when the pure qi rises and merges (as "qing" and "qi"), it forms heaven.
If the clear qi ascends to heaven, it aligns with the celestial realm, signifying the purification achieved through the lightness of the spirit. If one fails to recognize that clear qi is fundamental to heaven, turbid qi inevitably descends to earth, making it essential to the terrestrial domain. Understanding the spiritual essence of the human world, how then should one initiate its activation?
Spirit governs all thoughts and consciousness.
It is essential to understand that when one connects with one's own thoughts and consciousness, especially during spiritual awakening or meditation, one often encounters various extraordinary phenomena, such as being illuminated by light. Some may interpret this as a connection with immortals or buddhas. In such a state of mind, even those with negative tendencies can be guided onto the path of righteousness.
This method was employed by the heavens in ancient times, and such practices remain widespread even today. However, if one enters religion through extraordinary experiences, it is truly a manifestation of divine grace and compassion. It is through the awakening of spirituality and the witnessing of miraculous phenomena that even a wayward individual can be led into religion, becoming wholeheartedly devoted to faith.
Moreover, it is through eternal loyalty and protection that, from the perspective of Heaven, such hopes are indeed fulfilled! For Heaven, guiding an individual into religion, where they remain forever faithful in belief and support, enduring all the meditations and spiritual revelations over the course of one to two thousand years, is truly a virtuous path.
Furthermore, regarding the different manifestations perceived by these two types of individuals, some uphold them as absolute principles throughout their lives, believing such phenomena to be divinely guided. However, it can be understood that this is precisely a state of becoming "attached to appearances," which prevents the true elevation of the reality of existence. Consequently, a majority of people remain confined and bound by these extraordinary phenomena.
Transformation After Spiritual Awakening
In the realm of human existence, it may appear as if one possesses genuine devout faith. However, such an attitude toward the great matter of life and death is ultimately inadvisable. This is because everything arises from the stirring of thoughts and intentions, which are merely auspicious signs of one's own mental consciousness. It is simply the self-activation that manifests the Buddha-nature accumulated from past lives. Yet, after that very moment, one is bound to fall into a state of demonic influence.
Those who hold religious beliefs in this vast world often become attached to such phenomena, and such cases are numerous. Moreover, in the process of manifesting Buddha-nature, they fail to understand that they are merely indulging in the workings of their own consciousness. It can be said that all thoughts and intentions are like this. If one relies on such a state in genuine seated meditation practice, it is not advisable. Once thoughts arise, they inevitably fall into the realm of one's own mental consciousness.
Why is this the case? This kind of behavior is merely a rudimentary action. If such a rudimentary action cannot be elevated to truly manifest one’s Buddha-nature, and one mistakenly believes that a "moment" is "eternity," it becomes a significant detriment to genuine spiritual practice. In the world of sentient beings at this very moment, most are caught in precisely this predicament!
For all sentient beings and original spirit Buddhas, whether in meditation or in spiritual awakening, it is essential to understand: why do such actions arise? It is because a person, originally endowed with the nature of Buddha, upon entering the mundane world, becomes tainted by the five dust realms and is thus unable to manifest the five supernatural powers to facilitate realization.
The spirit initiates the dual transformation of Buddha and demon.
In truth, humans are originally Buddhas. When it comes to all ideologies within one’s own mindset and perceptions, to put it plainly: what truly operates is merely the functioning of the conscious mind, and that is all. Because of this, although one may occasionally witness moments when their Buddha-nature shines through, they often encounter numerous manifestations of demonic nature—and indeed, such people are many!
For some individuals, especially when karmic creditors come to demand retribution, it is essential to have the protection of immortals or Buddhas when engaging in practices such as spirit initiation or meditation. This is the underlying principle. Moreover, why is it that some people can accurately manifest the actions of "meditation or spirit initiation" itself, yet often mistake the false for the true, easily allowing their own demonic nature and illusions to become apparent?
Concerning this manifestation of demonic nature, if it dissipates in an instant, there is nothing to criticize. However, if the demonic nature persists, it will inevitably lead to the invocation of karmic obstacles from past lives during one's spiritual awakening or meditation. In such circumstances, for the activation of the spirit, it is essential to understand the distinction between meditating within a sacred space and engaging in spiritual practices in the external world.
If one is unable to personally undertake the process of connection, how can one mitigate the retribution from karmic creditors? It is about enabling oneself to understand, through spiritual awakening practices and meditation, how to alleviate external invisible pressures. These invisible pressures are precisely the primary causes of retribution accumulated over countless lifetimes. Can you comprehend the mysteries within this, and understand how it is achieved?
The activation of the spirit diminishes external interference.
It is essential to understand how, while practicing meditation and opening one's spiritual awareness, one can invite the protection of celestial beings and Buddhas, and at the same time, gain a genuine and thorough comprehension of the great truth of the Dao. One must clearly grasp the underlying principles and key techniques involved! Within the Daoist meditation practices, the true essence is often difficult for the multitude of original spiritual beings and Buddhist disciples in today's era to genuinely penetrate, whether in the context of Daoism or Buddhism.
All of this stems from being misled by some mediocre practitioners of techniques, who label it as spirit awakening and meditation. In truth, genuine Daoist and Buddhist meditation practices are indeed of significant help in spirit awakening. It is essential to truly understand the ins and outs of all the subtleties involved, so as not to "become attached to superficial phenomena" and mistake the false for the true.
This is a common trouble and issue often encountered by practitioners of meditation and spiritual awakening today. It is essential to understand that the conditions and circumstances of the present era are no longer suited to the methods of the past, which could smoothly facilitate progress, elevation, and transcendence. So, how can one truly engage with the meditation practices of Daoism and Buddhism? This will be the fundamental intention of the next work!
The movement of awakening the spirit is a form of training,  
The practice of seated meditation is cultivated as it truly is.
Truly understanding the Buddha’s path and Dharma,  
mutual support is the true affinity.
The obstacle to connecting with the spiritual world in human life:  
Once misled by attachment to form, it becomes hard to change.
Difficult to comprehend and hard to grasp,  
Common charlatans tout and boast.
This verse! It is shared among all sentient beings, original spirits, and Buddha's children for mutual encouragement; it is precisely through the removal of all common afflictions of the countless Buddha's children in this present age by the Wuji Huangmu, that one can truly comprehend: how should one approach the realization of "illuminating the mind and seeing one's true nature, attaining enlightenment and proving the fruit"? It must be cultivated step by step, which is the true path!
Moreover, it is through proceeding step by step, firmly planting each foot before ascending to the next level, that one transcends. As for humanity and sentient beings, who easily fall into demonic states during their journey, this occurs through the continuous chain of "arising thoughts and stirring intentions, mental consciousness and ideation, the formation of ideologies, the dominance of conditioned consciousness, and the manifestation of demonic nature." Thank you all for accompanying this work and troubling the Chongxin lineage for a while. We shall now return to the Heavenly Principle, and we will meet again!
##South Sea Ancient Buddha
The Dharma of the Empty Mind is inherently distinct,  
While the Dharma of the Wuji Mind shares its essence.
Dragon-Soaring Celestial Venerable ascends the platform,  
Gathering with all sages to widely propagate the teaching.
Good evening to all saints, buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Immortal Xu Feiqiong from before the Wuji Throne has descended to compose the sixteenth chapter of "The True Thusness of the Great Dao," elucidating the predestined causes behind the awakening of the spirit. This also addresses why sentient beings and original spirit buddhas in the human world continually encounter obstacles manifested by ignorance.
It is essential to understand that by entering into one's own mindset and consciousness, and by engaging with the workings of the conscious mind, one practices what is called the "Way of the Spirit." In this way, one can dissolve the obstacles of ignorance within oneself. This will inevitably provide a path—a celestial ladder—for returning to the world of heavenly principles, enabling upward growth, elevation, and transcendence.
How can one dissolve the ignorance and obstacles in all "meditation practices" and "spirit-invoking movements" within the human world? That is, by analyzing them time and again, one can attain true reality and better reveal the original intent of all the works of the "Great Dao's True Suchness." This will become increasingly splendid, so you may wait and see with anticipation!
## Virtuous Celestial Worthy of the Void Path Transmission
The Infinite initiates transformation with great benevolence and virtue;  
Before the chariot, the observing spirit is inherently clear and penetrating.
Immortal Lady Shuangcheng descends upon Chongxin,  
The initiation of the spirit thus finds its cause.
The Initiating Function of the Spirit
When the spirit is awakened and observed, all sentient beings and original spirit Buddha-children, upon entering the religious realm within the human world, engage in more refined cultivation and elevation. This initiation of karma provides sentient beings and original spirit Buddha-children with a path of practice and refuge within religion, which may further unfold through all functions manifested by the Great Dao.
Immerse yourself in religion, and through your own actions discern whether you ascend or descend. This journey inevitably involves many experiences, requiring the cultivation of religious practice and the complete process of understanding to achieve realization. By distinguishing between the methods of meditation and those who wander spiritual mountains, one finds refuge in the orientation of their own mindset and consciousness.
Within this lies the guidance of one's own thoughts and consciousness. By distinguishing between the "practice of seated meditation" and "walking the spiritual mountains" in one's own cultivation, one can understand how to clarify all manifestations observed during meditation itself. How should one rely on this in the human world? It marks the boundary between ascending upward and sinking downward!
Moreover, upon entering the realm of religion, there exist numerous sources of nourishment for spiritual ascent and transcendence. If one observes all manifestations through the practice of seated meditation, it is precisely the method of experiencing the mutual generation and restraint of the five elements within one's own body. This process further involves the external diffusion of the interactions of the five elements from within one's physical form.
Spiritual activation pertains to either the Yin Spirit or the Yang Spirit.
It can activate the "metal, wood, water, fire, and earth," and also interact through mutual generation and restraint among the four elements of "earth, water, fire, and wind." Moreover, this meditation practice, step by step through the workings of the Five Elements, enables one to understand what originally exists within one's own body, yet it remains exceedingly difficult to break through the limitations imposed by the physical form.
It requires numerous conditions and profound practice to truly transcend one's physical body. Therefore, the distinction between the emergence of the yin spirit and the yang spirit lies in the genuine enhancement of seated meditation techniques. It is essential to discern clearly: during seated meditation, are all phenomena witnessed real or illusory? This very distinction between reality and illusion is key!
Those who can truly transcend their own physical bodies through meditation practices are indeed few! If there are such individuals, they are not many. Yet, with diligent effort and perseverance, one can still achieve progress. Through meditation, one can engage with all manifestations within the "metal, wood, water, fire, and earth" elements—all of which are manifested by the physical body.
It often involves mobilizing the four elements of "earth, water, fire, and wind" present within one's own body to achieve completion and mutual interaction. Observing this practice method: how does one's cultivation within the inner realm of the body further enhance one's internal cultivation? It becomes clear that through the practice of seated meditation, genuine accomplishment will be attained.
The spiritual awakening initiates all causes and origins.
Due to the variations in meditation techniques, and considering that meditation is a static practice while walking the spiritual mountain is a dynamic one, both methods can reveal the distinction between one's "true Buddha nature" and "true demonic nature." However, this distinction is something that practitioners of walking the spiritual mountain must pay particular attention to.
It is essential to truly understand: what is the true meaning and real significance for those who walk the path of the spiritual mountain? Because those who walk this path—such as those who speak in tongues or interpret celestial texts—must rely on genuine principles and truths for such practices. Otherwise, they often fall into illusory realms, mistaking the false for the true, and easily lead themselves astray into deviation and error.
Guided by the dynamic of spiritual inspiration, one often falls into the state shaped by one's own mental consciousness, inevitably leading to the dispersal of personal thoughts and intentions. This also resides within the cycle and vortex of one's own cognitive spirit at work. For those who typically traverse spiritual mountains, such limitations arise from the interaction between dynamic forces and external spiritual connections.
In such circumstances, many are entangled externally by demons, specters, and malevolent spirits; some connect spiritually with their own karmic creditors, while others commune with external entities such as mountain goblins, water monsters, or sprites. Yet these beings falsely assume the names of immortals and buddhas, proclaiming themselves to be so-and-so!
What is touched by the initiation of spirituality?
How can you determine whether this is true or false? It is simply impossible! For all that can be perceived within the third dimension, a kind of illusion can be employed to manifest it. Such scenarios are everywhere in the present moment. While there are indeed those who can genuinely interact with divine spirits, they are, after all, exceedingly few, and even they cannot comprehend all that is correct!
It distinguishes between different levels and realms. For instance, if ghosts, monsters, or evil spirits seek to establish spiritual contact with you, most people would likely be unwilling and even fearful. During such contact, disturbances often occur. Spiritual beings that are frequently disturbed are generally unwilling to engage in this kind of interaction. This is an innate human instinct.
If one wishes to establish spiritual communication with higher-level immortals and buddhas from the upper realms, such opportunities are exceedingly rare. Apart from instances where genuine celestial revelations occur, allowing connection with these elevated beings, the majority of interactions are actually influenced by malevolent spirits—such as demons, ghosts, and specters—as well as karmic creditors from past lives, who engage in spiritual exchanges in a very real manner.
That is to say, after initiating spirit connection, all actions enter into the activation of the spirit, which inevitably involves a physical body and a spiritual essence mutually complementing each other. For the spiritual essence, if it connects with spirits such as *chi*, *mei*, *wang*, and *liang* (malevolent spirits), and further claims to be a certain immortal or Buddha guiding the way, it will fall into the obscuring interference of one's own ideological consciousness.
How then do spiritual causes and conditions come into contact?
Because it follows the same principle as silent meditation, it involves one's own conscious spirit taking action to connect with one's own spirituality. In such a state, can one truly achieve mutual elevation? Sentient beings and original spirit Buddhas who enter this state often mistake the false for the true, inevitably believing themselves to be engaging in spiritual connection with high-level immortals and Buddhas from the upper realms.
Moreover, one gains a considerable sense of achievement and comfort within oneself. In this self-determined act of spiritual connection, it can be said: from the perspective of those who commonly traverse spiritual mountains, such actions are frequently performed. In such circumstances, for those who walk the spiritual path, it is an act through which they can mutually connect with immortals and buddhas.
Moreover, considering oneself to be correct, one might say: for all those who journey to the spiritual mountain in the external world, they should be able to eliminate the obscurations of ignorance within themselves and thus achieve elevation. Yet, how are these obscurations of ignorance to be eliminated? It is necessary to undergo a long period of time and the interplay of causes and conditions to mutually accomplish this.
It is only after encountering numerous hardships, dangers, setbacks, and adversities that one can truly come to understand. Alas! For those who journey to the Spiritual Mountain, only to find in the end that their long trek has been but an illusion, if they cannot undergo extraordinary trials and tests, they will never awaken to clarity and understanding.
All causes and conditions arise from the mind.
This also pertains to the ignorance inherent in those who walk the spiritual path. In this process, only a few can truly comprehend the virtue and grace achieved through the evolution of heaven and earth—indeed, they are exceedingly rare! Moreover, for those who walk the spiritual path, differences in their own levels and realms arise from the transformation of their individual nature and the growth of their mindset and perspectives.
Throughout this entire process, if one can genuinely connect with higher-level immortals and buddhas from the upper realms, there will be a discernible thread to follow. Consequently, one will witness significant elevation in the three aspects of "self-heart, spirituality, and physical body," rather than merely descending into their degradation.
One who can truly perceive the elevation of their own "mind, spirit, and body" will inevitably bow lower the more humble they become. If one can perceive the entirety—the void, the infinite, the boundless vastness of the universe—they will sense their own insignificance. In such a vision of the infinite whole, the void, and the boundless celestial realm of the great cosmos, what else matters?
Only then can one realize how insignificant oneself is. This true realization of one's own "mind, spirit, and body" will inevitably arise, allowing one, as a tiny human being in this world, to ascend and transcend the whole—the cosmos, the void, and the boundless celestial realms—achieving mutual fulfillment. It can be said that one can truly attain the elevation of fruition and spiritual state.
Spiritual awakening must ascend and grow.
Rather than merely having a slight experience of "enlightening the mind, seeing one's true nature, attaining awakening, and realizing the fruit," or possessing some ordinary psychic abilities, one might mistakenly think oneself extraordinary. This would inevitably lead to a sense of arrogance, making one believe in one’s own uniqueness and greatness within the human world, when in truth, one remains unaware of the underlying reasons.
In such a state of ignorance and lack of awareness, one has lost the fundamental essence of being human—namely, the unity of "mind, spirit, and body." This kind of situation is all too common in today's era! It prevents the true initiation of the spirit and offers no possibility for genuine elevation.
Because the activation of the spirit is akin to placing oneself in the position of achieving Buddhahood or the fruit of the Dao in the future, yet one has not truly entered the actual fruition stage. It is merely an analogous or metaphorical state of fruition. In truth, there remains a considerable journey of training, cultivation, and elevation to traverse.
Only then can one, in the future, engage in the actions and conduct of "proclaiming the will of heaven and embodying the way of heaven," which is a process of learning and growth. Having eliminated one's own ignorance, one must realize that while the physical body still exists in the human world, the attainment of such a level of fruition involves many more future journeys along the great path, which must be advanced step by step.
The initiation of causes is directed towards sentient beings.
What then are the achievements of the future? They will inevitably be determined by the present understanding of the essence of all "meditators" or "those who traverse the spiritual mountain." If one fails to truly comprehend the entire process of establishment, it will only lead to encountering greater hardships and obstacles in the future, as well as facing more formidable adversities that hinder progress.
To put it plainly, there will inevitably be greater and more numerous karmic creditors seeking retribution. This is the repayment of all causes and effects accumulated over countless lifetimes. If retribution is sought under such circumstances and conditions, compounded by one's own arrogance, pride, defiance, stubbornness, and haughtiness, it will inevitably stir the inner consciousness that one's mind comes into contact with.
It is manifested through the "demonic true suchness" within the eight consciousnesses. This "demonic true suchness" of the inner realm consciousness then stirs the great celestial demons of the external demonic realm, leading to mutual entanglement. This presents an even greater challenge to oneself, making it impossible to clearly discern how one's Buddha-nature manifests within the comparative stages of fruition.
The activation of spirituality must begin from a very humble place.
This will stir up all these external demonic influences, as well as one’s own inner demonic nature, causing them to intertwine. If one cannot humble oneself and yield, one is bound to encounter all manner of external adversities and obstacles, thereby increasing one’s trials and hardships. In such circumstances, how many can truly escape from this kind of predicament? Very few indeed!
Considering all sentient beings and Buddha's children in the present era: a single trial is enough to render all the hard work and efforts of this lifetime in vain, and encountering such trials is ultimately brought upon oneself. In truth, to ascend and transcend, one must maintain humility and modesty, for only then can one truly manifest and compare one's Buddha-nature and spiritual attainments.
It is precisely the elimination of demonic growth, and such causal conditions, that truly enable "those who sit in meditation" and "those who walk the spiritual mountains" to understand how to bring about a resolution for themselves. They must judge all they perceive—that is, discern between "the real and the illusory"—and differentiate into which level and realm they will enter in the future!
The activation of the spirit originates from within,  
Through quiet sitting, one contemplates its inner essence.
Walking the sacred mountain, each takes a separate path;  
All must cultivate with sincere resolve in their hearts.
The fruition of Buddhahood is likened to a state of attainment,  
While the manifestation of demonic nature is akin to a heap.
Arrogance and pride coupled with a haughty heart  
Will inevitably bring trials and tribulations in their wake.
This verse is shared with all sentient beings and original spirit Buddhas to encourage one another. It truthfully elucidates the essence of why spiritual awakening occurs, hoping that all may truly understand and realize how to engage in religious practice within the human world more smoothly, without encountering all external trials and demons, thus following the true path!
Thank you all for accompanying me in this work. The momentum of the Chongxin Sect lineage is truly commendable. It is fitting that the fifth phase of propagation and transformation will bring substantial progress and achievements. Well, I have troubled the Chongxin Sect lineage for some time now and shall now return to the Heavenly Principle. My gratitude to everyone for accompanying me in this endeavor.
##Nanping Daoci Ancient Buddha
The void, through causes and conditions, originally spreads its vast influence;  
The phoenix soars across the heavens, spreading tales of good fortune.
The Heavenly Lord today gathers with the virtuous disciples,  
All auspicious blessings bloom from the true heart.
All Saints and Buddhas, virtuous beings, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the immortal Dong Shuangcheng has descended before the Wuji chariot to compose the seventeenth chapter of "The True Thusness of the Great Dao," elucidating the causes and conditions of initiation. This work offers a truthful exposition, stating: The initiation of the spirit presents varying realms and levels for those who walk the spiritual path.
It is precisely one's own choices and mindset that bring it about; in fact, it is the conscious mind within one's ideology that acts to mutually fulfill things. For the most part, whether one's state and level are elevated depends on how much one understands, and this distinguishes the level and state of the external world one encounters.
Do you understand where the key lies? With a slight hint, it will surely become clear! Otherwise, no matter how much more is explained, it will be in vain! As for the teachings on "Chan Insights Dispelling Delusions" to be revealed tomorrow, how should they be applied in the actions of guiding others? I hope you will all dedicate more effort to perfect this, so that all efforts in guiding others will yield tangible results. Thank you all for your hard work. Farewell!
##Void Spirit Immortal Maiden
Wuji receives the decree to ferry the primordial spirits; Immortal Ma descends to guide and lead.
The Great Dao's True Thusness in Eighteen Cycles; the Spirit Carriage bears the body and guides the form.
The reason for initiation unfolds into a promising prospect.
Sentient beings and original spirit Buddhas, why is there an opportunity to activate the original spirit within the human world? It is essential to understand that within the vast celestial expanse, there exists a fundamental cause for sentient cultivators in the human realm to elevate and transcend. This righteous energy of heaven and earth operates and manifests in numerous ways, aiding in one's upward growth and advancement.
Within this stream of righteous energy, there also exists a portion of impure qi. Although it can resonate and interact with the original spiritual Buddhas of all sentient beings, and simultaneously demand clarity of one's own spirituality, it must pass through all trials and examinations to prove whether it is worthy of Heaven’s test—or will it flee and vanish in the next stage of trial?
This is precisely the issue encountered by sentient beings with spiritual awareness, and it is also guided by the righteous energy of heaven and earth. It allows all sentient original spirit Buddhas in the vast universe to cultivate and transform through religion, achieving the elevation and transcendence of the root of karma, as well as purifying the causes of spirituality, thereby attaining a pure spiritual nature.
The purification of the spiritual seed corresponds to the stage pursued in Buddhist philosophy—"illuminating the mind, perceiving the true nature, attaining enlightenment, and realizing the fruit." Guiding one's own spirit to take the lead amidst ignorance, thereby purifying the spirit, is the true path. This divine opportunity and auspicious affinity are granted to all departed beings across the vast universe, enabling them to transcend as well.
Humans should not allow spirits to possess their bodies.
Furthermore, for those who share mutual affinities, the function of accompanying and seeking is precisely realized through the goal of such accompaniment and pursuit. This process also encompasses how to purify one’s spirit to a state of flawlessness, which is precisely what the Heavenly Lord expects. It aligns with the Buddhist pursuit of "illuminating the mind, perceiving one’s true nature, attaining enlightenment, and realizing the fruit of awakening."
It can serve as a clear path for the future to connect: the cosmos, the void, and the boundless celestial realms, enabling transcendence and return. Yet, why does the functional efficacy of such mutual fulfillment become distorted? This is not merely a one-sided issue; it is difficult to comprehend in its entirety. For those who traverse the spiritual mountains, why do spiritual guides so often accompany them?
It is essential to have a personal journey of learning and growth. Through the process of learning, one can come to understand the mysteries of the universe's evolution, making it possible in the future to transcend the earthly realm with ease. This is the profound grace and boundless compassion of Heaven, enabling all sentient beings and original spiritual Buddha-nature to effortlessly enter the principles of Buddhist truth.
Similar to the pursuit of "illuminating the mind, seeing one's true nature, attaining enlightenment, and realizing the fruit," this revelation of celestial secrets serves to elevate all sentient beings in the vast world. It is precisely the divine policy of Heaven, through the process of learning and growth, to come to understand the evolution and progression of heaven and earth. In this way, one can effortlessly enter into a mutually nurturing process of spiritual connection with the cosmos.
The spiritual carriage enters the body, an unfavorable sign.
Thus, there will be many instances from past lifetimes concerning all spiritual connections. Due to the evolutionary progress of heaven and earth, which unfolds to advance, the practices of spiritual communication and channeling since ancient times have always involved spirits accompanying individuals. Before the advent of technological civilization, this often manifested as a process of responsive transformation.
Regarding the technological civilization of the current era, if we continue to adhere to this approach, it is likely that the younger generation today will find it difficult to genuinely identify with, or even fully endorse, such actions as representing a highly advanced level of realization. Instead, they may dismiss it with contempt, even scoffing at it as a form of spiritual possession.
Due to the advancement of technological civilization, it has long surpassed the spiritual methods of channeling and psychic communication. Such practices, akin to summoning wind and rain through the ancient 36 Heavenly Spirits and 72 Earthly Fiends, have been transformed and reclaimed by modern technological civilization. In today's era, few humans possess such psychic abilities in their full form.
This illusory transformation of the past has long ceased to be employed in the present era, and only a few human lineages can still possess it. As this is not the result of divine virtue and compassion from the heavens, the transformative powers of the 36 Heavenly Guardians and 72 Earthly Fiends have been withdrawn. Under these conditions, the fundamental qualities of all beings and human lineages of the Earthly Obscure Star are to be elevated.
Carrying the spirit guide with you, people will call you foolish.
This is precisely the opportunity and intention for transformation and elevation, which constitutes the fundamental benevolent function and efficacy bestowed by the Heavenly Realm. If it is still applied to the function of "spiritual possession," it must be transformed through technological inventions to manifest all 36 Heavenly Spirits and 72 Earthly Fiends from their illusory karmic forms into tangible entities, thereby benefiting all sentient beings, and enabling every being to receive such benefits.
If viewed from the perspective of the present era: it has already become worthless and is difficult to spread widely across the vast world. This process has evolved from the Ming and Qing dynasties through the Republic of China up to the present day, growing increasingly prevalent. Therefore, spirit possession is absolutely not a fundamental function of the Heavenly Will; it is merely a transitional role of possession during times when technology was not yet advanced.
Granting the spiritual method of connecting with the divine to those who carry the spiritual guide, while attuning with heaven and earth, one must understand: why is it necessary to have a spiritual guide accompany the body? It is to apply the functional benefits of the past to present use, yet it remains difficult to fully recognize the manifested role of such spiritual guidance. If one can truly demonstrate virtue and grace in the world, can this be genuinely understood?
Then one will truly feel the favor of heaven and earth, and many divine opportunities and good affinities will manifest in the human realm to foster elevation, rather than merely relying on the functions of spirit possession from the past. Under such conditions, it is difficult to achieve genuine upward progress, and instead, there may be a lack of connection with the righteous energy of heaven and earth.
The circumstances of time and space have already changed.
It will inevitably resonate with the contact between one's own spiritual nature, stirring the inner impulse that resides within. This also projects one's soul toward a catalyst of causation, which, once activated toward the spirit, generates a considerable driving force that supports the outward pursuit of communion with heaven and earth or the act of "spiritual gathering."
This is something difficult for those who walk the spiritual path to fully comprehend. It poses an obscure obstacle to oneself, and if such an obstacle cannot be truly guided, it will persistently lead one to project the "activation of the spirit" outward. Originally, this should be mutually fulfilled within one's own faith, dwelling, or temple.
This practice of invoking spirits within the inner chamber is indeed beyond reproach. However, when one leaves the dwelling or temple and ventures into the outside world, they may encounter numerous karmic creditors from past lives, as well as come into contact with lower-level spiritual entities. In such interactions with fellow spirits, how should one navigate these karmic connections?
Apart from those few who possess a true calling, the rest are essentially casting their own spiritual essence into a state of vulnerability, lacking protection. This makes them more susceptible to encounters and manipulation by malevolent spirits such as *chī*, *mèi*, *wǎng*, and *liǎng*, or even to interactions and exploitation by mountain demons, water monsters, and all manner of supernatural beings.
Words spoken with the body are no longer human speech.
Furthermore, those who claim to be high-level immortals and Buddhas descending to make contact—if one persists in believing that such encounters are indeed interactions with these exalted beings from the heavens, then one has already entered an illusory realm. Moreover, in such circumstances, it is common to encounter numerous difficulties and obstacles that hinder one's own ascent and transcendence.
One will remain trapped in such delusions, a situation that is all too common in the present day. Moreover, they will rely on spiritual guidance, for with such guidance leading the way, they will cast stones to test the path ahead. If they manage to connect with higher-level immortals and buddhas from the heavens, they will inevitably become smugly self-satisfied.
And to believe that one possesses immense fortune and opportunity, along with great ability, to truly benefit oneself and others—such a grand aspiration is indeed commendable. However, it must be understood: this very spiritual power and realm of benefiting oneself and others is precisely the dividing line between one's ascent and descent. If one becomes arrogant, self-satisfied, and haughty, they will be defeated before any achievement is realized.
Under the influence of such a sense of superiority and vanity, one may encounter situations where, without first benefiting oneself and others, they actually fall into arrogance, self-conceit, pride, and contemptuous behavior. Consequently, what could have been a path of ascension and transcendence instead descends many levels, leading to a recurring mindset of arrogance, self-conceit, pride, and contempt toward oneself.
The initiation is due to the spirit taking possession of the body.
Allowing oneself to fall into the mire of decline and obstruction—in this present era, those who carry such burdens with them, if they are practitioners walking the spiritual path, will find themselves unable to break through bottlenecks and barriers. They are bound to encounter numerous hardships, dangers, adversities, slanders, and setbacks that block their forward progress.
When will there truly be a day of awakening? If it is difficult to awaken and turn back, and one spends an entire lifetime in such a whirlpool, is it not sorrowful when you reflect upon it? Moreover, from the perspective of all sentient beings and original spirit Buddha-children walking in the external world: one will expose oneself to the outside, making it difficult to take genuine actions to protect oneself.
If this situation persists indefinitely, it is likely to ultimately affect one's own family, and the originally smooth career will become entangled with numerous obscure obstacles. Moreover, with the karmic creditors from past lives coming to demand repayment, it is bound to inflict even more severe devastation upon oneself. Can one clearly perceive such obscure obstacles?
How to Grow and Elevate Upward
From the perspective of Heaven: even if unwilling to see such a situation, it will continuously awaken these original spirit Buddhas walking the path of the spiritual mountain, hoping they may one day turn back. However, if the awakenings from above prove consistently ineffective, then it is left to follow its natural course. Only when encountering setbacks, adversities, and hitting a wall will they come to realize they are already covered in wounds.
If one can turn back at this moment, it is still not too late. However, if one persists in delving deeper into it, seeking to turn back in this lifetime may become exceedingly difficult to achieve. This difficulty awaits in the next life, where one must inevitably enter that realm again, enduring renewed trials and tribulations. Whether one will awaken in the next life? That remains uncertain.
If this situation cannot be improved, it will be difficult to dissolve one's current bottlenecks and difficulties. Moreover, with one's spiritual body already connected to karmic creditors—such as *chimei*, *wangliang*, mountain spirits, and water demons—can such actions truly lead to transcendence and elevation? Certainly not! It is truly a plight filled with helplessness and sorrow!
The initiation originates from the primordial heaven,  
While the spirit's guidance manifests through the body thereafter.
Stirring past ties, kith and kin seek;  
One’s own heart cannot fathom the inner cause.
The divine eye's power struggles to see clearly,  
Believing oneself to be a high-realm immortal or Buddha descended.
Ignorance and obstacles come to accumulate, hindering oneself from creating the causes of karma.
This verse is shared with all sentient beings and fellow spiritual seekers for mutual encouragement. After the initiation of the cause, which manifests through "spiritual guidance embodied," how should one break through such a predicament? One must first step back and soberly reflect in order to truly eliminate one's own obscurations of ignorance. Otherwise, persisting along this path will leave no hope for this lifetime.
Carefully observe the entire process—have you already immersed yourselves within it? You must first dissolve your own obstructions. Only when you are able to connect spiritually with the higher-level immortals and buddhas of the upper realms can you address the aspects of your own nature that hinder elevation. Otherwise, those higher-level immortals and buddhas will find it exceedingly difficult to lift your energy body upward.
This is a matter of one's own inability to truly transcend alongside the immortals and buddhas, and instead, it risks bringing shame upon the higher-level immortals and buddhas of the upper realms. So, what kind of qualifications and conditions does one possess? The true path lies in whether one can elevate oneself to earn the recognition and affirmation of the immortals, buddhas, and everyone. Thank you all for your hard work and companionship in this endeavor. May everything be auspicious and as you wish. Farewell!
##Namo Ancient Buddha Dipamkara
The cause and condition of emptiness are profound indeed,  
Through principle and governance, the sacred texts are revealed.
The Heavenly Venerable today gathers with virtuous disciples,
Together dispelling delusions and transforming karmic transgressions.
All Saints and Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, before the Wuji chariot, Deputy Chairperson of our lineage, Immortal Ma Gu, has descended to compose the eighteenth chapter of "The True Thusness of the Great Dao." She will elucidate the causes and conditions of spirit possession, explaining how one can grow upward, elevate, and transcend while immersed in such a state.
Should one continue forward or retreat? Only by truly purifying the thoughts and concepts in the mind can one avoid letting this lifetime pass in vain. As for whether there will be such a rare opportunity in the next life—that remains unknown! Moreover, to be born as a human in the human world, there must inevitably be the mutual cycle of cause, condition, and effect.
Rather than being easily reborn as a human, will there still be such a divine opportunity in the next life? One might fear that in the next life, they would not dare to engage in religious practice at all, fearing it! They would worry about wasting precious time again. If you were to fall into such a state, would you want it? Surely not! If one can clearly understand the whole story, they can truly be guided back to the path of the Great Dao, the heavenly ladder!
## Void Spirit and Intention Immortal Maiden
The Southern Sea serves as a protective barrier, nurturing virtue through transformation;  
The Ancient Buddha descends, revealing the true reality of the Dharma.
The Great Dao series is widely promoted,
Inspiring connections between humanity and the divine.
Spiritual resonance connects all encounters.
Initiate the observation through causes and conditions: Regarding the true connection and communication between the spiritual vehicle and the deities, can one understand the process of interacting with a deity, and at what level and realm do they complement and support each other? Its functions and effects can be achieved through all learning and growth within the human world, and it is essential that the spiritual seeds be purified and thoroughly understood.
Very truthfully, for all sentient beings in the world, practitioners are able to ascend upward rather than sink downward. This causal condition, bestowed by the Heavenly Realm, marks the beginning of mutual interaction with all sentient beings, immortals, Buddhas, Bodhisattvas, and holy deities! Can humanity understand how all processes further elevate and grow?
If we consider the phenomenon of spiritual guidance through the body: Can we understand why spiritual guidance through the body is necessary? It is a means of mutual contact with the heavens or with immortals and buddhas, achieved through the "interaction of spirits," commonly referred to as "spiritual communion." Such a process requires a resonance of frequencies to facilitate communication; if the frequencies differ, the effectiveness of this communion will be significantly diminished.
When one can rely on the "spiritual communion" that occurs after spiritual awakening as a guide, and is capable of achieving self-elevation and purification, that is the true path. If one fails to connect with the divine, and if one’s own frequency cannot align with that of the immortals and Buddhas, then what level or realm does such a connection represent? It remains unknown.
Triggering contact between external spirits
Within this, there are many karmic creditors from past lives, as well as: mountain spirits, water demons, or the inner workings of the conscious mind within one's own mental state, all interacting through mutual resonance. If one can connect with divine spirits, there must be a discernible pattern to follow, presenting a rather gentle aura and magnetic field.
In the beginning, if one senses a cold aura, it indicates contact with a relatively unfavorable energy field or magnetic field. Conversely, when there is a harmonious resonance with a positive energy field, one may feel an inexplicable surge of excitement. Such mutual resonance can only occur between those who share the same frequency.
In the human realm, the process of mutual resonance with divine beings is achieved through the gentle interaction of energy fields and magnetic fields. When manifestations occur under borrowed names, such gentle energy and magnetic fields may also be present at times. It is essential to understand that in the state of mutual resonance, the process involves direct contact with the spiritual entities.
How can one align one's own aura and magnetic field? To understand the process of resonance between oneself and the divine Buddhas, and at what level or state of realization this manifests, as well as in the interaction with spiritual beings—through such stages of causal conditions, can one truly comprehend the mysteries of "the evolution of heaven and earth"?
The spiritual nature resonates with humanity, manifesting its presence.
If one merely engages in "spirit-to-spirit" contact, it becomes even more difficult to comprehend the mysteries of "the evolution of heaven and earth." Moreover, since the human world struggles to understand what the virtuous grace of this cosmic evolution truly entails, when attempting to resonate with higher-level immortals and buddhas, one may mistakenly channel these resources into the process of spiritual connection and reception.
Under these causal conditions, it is also possible to connect through the energy bodies of higher-level immortals and buddhas. At the moment of such connection or when the immortals and buddhas descend, this aura and magnetic field will inevitably be enveloped by a gentle and harmonious energy. Those who resonate with the immortals and buddhas can thus tap into their treasures.
It is also possible to draw closer to the compassionate energy, wisdom energy, virtuous energy, and radiant energy of the immortals and buddhas, allowing oneself to obtain and embody these high-level energies. Moreover, one can delve into the treasures of the immortals and buddhas. What, then, are the secrets and mysteries behind this? How many individuals can mutually engage in the absorption and interaction with the energy bodies of the immortals and buddhas?
This is not merely about mutual resonance with immortals and buddhas; it also concerns whether the energy bodies of these beings can be directly transplanted into one's own physical form. Even with the celestial texts authored by the Chongxin lineage, those who can truly comprehend their profound mysteries are exceedingly rare! One must approach with humility and reverence, enabling a mutual fusion with the energy bodies of the immortal and buddha teachers.
At What Level Does the Contact Process Occur?
If one is unable to draw the energy into one's own body when high-level immortals and buddhas descend to compose works, how many can truly comprehend this rare and profound celestial opportunity? What are its secrets and mysteries? From the perspective of those who journey to spiritual mountains: Can they truly understand and connect with the descent of high-level immortals and buddhas?
How is the process of interacting with the immortal and buddha teachers? It presents a rather difficult and unclear obstacle! Moreover, without thoroughly understanding one’s own delusions, how can one comprehend how to make contact? When immortals and buddhas descend to connect with spirits, they lower all their frequencies to levels suitable for human reception.
Only through mutual resonance in all processes of contact can immortals and buddhas lower their frequencies. In this way, they directly impose their energy bodies upon those who share this resonance. This act of descending the energy bodies of immortals and buddhas yields interactive benefits. Can it directly enter the human world, or transform all those who traverse the spiritual mountains in the mundane realm?
Moreover, when frequently interacting with the frequencies of immortals and buddhas, those who are spiritually sensitive can absorb the energy bodies of these beings, thereby gaining clarity about the human world. How, then, does this process of mutual interaction unfold? Furthermore, it allows you to clearly perceive and comprehend the resonance between heaven and earth, achieving mutual confirmation and profound insight.
Perceiving and connecting with different levels.
Throughout this entire process of realization, one can witness the presence of highly advanced energy entities. From the perspective of the human world, this signifies a profound comprehension and validation akin to "illuminating the mind, perceiving one's true nature, attaining enlightenment, and realizing the fruit of practice." However, whether all sentient beings and original spirit Buddha-children can enter such a state, or merely drift along indifferently without a care, remains to be seen.
How then should one conduct oneself to align with the cosmic processes of heaven and earth, ensuring that all virtues and blessings manifest in the human realm without the slightest error or omission? Thus, in connecting with all beings encountered—immortals, buddhas, deities, sages, and bodhisattvas—it is essential to diligently purify the defiled thoughts within the "eighth consciousness" of sentient beings.
It enables a relatively pure function of thought, which aligns with the Daoist saying: "The clear ascends to become heaven, the turbid descends to become earth." This is precisely the purification of a light and clear spirit, manifested through the grace of the great Dao. The human world is one of mutual opposition between yin and yang, and if one cannot truly comprehend every process, how then can one proceed?
In the process of the evolution of heaven and earth, it is essential to comprehend the four elements of "earth, water, fire, and wind"—their mutual support and mutual constraints. Furthermore, one must grasp the interconnectedness of the five phases of "metal, wood, water, fire, and earth," understanding their cycles of generation and restriction. Only then can one truly discern when to advance and when to retreat.
The process of contact ascends and grows.
This kind of causal condition requires a clear understanding of the generative and restrictive interactions among the Five Elements, enabling one to penetrate and enter a state of unwavering stability. Yet, how many can truly comprehend and master the mysteries within? This is a challenge encountered by all who embark on religious cultivation—often a profound and elusive obstacle. How, then, can one clearly discern the crux of the matter?
Moreover, there are times when one must advance, times when retreat is inevitable, and times when maintaining tranquility is essential, all to secure an invincible position in the human world through the interplay of action, restraint, and calm. Yet, how many throughout the ages have truly grasped this enduring enigma? It remains a profound challenge for all!
Regarding the pursuit of progress and the tranquility of retreat, one must truly understand within the human world: why must there be such a process? In this, it becomes clear that those who enter into religion are often confined by religious thinking and fail to realize that, in fact, every process is an opportunity for experiential learning and cumulative growth.
Levels of Spiritual Contact Experience
Among these, what are the many processes within religion that remain difficult to clarify? This is both a shortcoming for one who walks the spiritual path and a deficiency for those who enter into religious faith. If it is said that all who enter religion can clearly recognize their own shortcomings and inadequacies, it is because of the condition that "Heaven has endowed me with talents that must be put to use."
In religion, one should be able to clearly discern the process of the evolution of heaven and earth. It is precisely through the interactions of mutual generation and mutual restraint among the five elements that one can comprehend the integration of the four elements—earth, water, fire, and wind. In the human world, this understanding aids the elevation of sentient beings, the original spirits, and the Buddha’s disciples, while also dissolving the obstacles that hinder you from one another. Furthermore, it clarifies when to advance and strive.
When should one retreat and hold their ground? When can peace be found? One can comprehend the mystery behind it all! If one understands the process of this mystery, they will immerse themselves in it, allowing them to personally experience every step and detail. This profound, firsthand experience will become the foundation for future renewal and elevation.
Growth accumulates experience and wisdom.
It will also allow oneself to truly accumulate and elevate experiences of growth. Upon entering such a state, one realizes that in the human world, all functions must be grounded in reality. Regarding one’s engagement with religion, how should one connect and communicate with immortals and buddhas? As for the absorbing function of the energy body of immortals and buddhas, do you wish for it?
This is for all of you, whether you are walking the path of spiritual mountains, engaged in religious practice, or within the Chongxin lineage, as presented in the "Dadao Series Celestial Books." It enables a true understanding of how to achieve resonance and connection with the energy bodies of divine and Buddha teachers, representing a highly advanced level of growth and elevation.
This process is a validation and dissemination that you could scarcely attain even through countless lifetimes. How, then, can one enter into a process of communion with immortals and buddhas, and truly achieve elevation and transcendence? Only by embodying such authentic nature can one ascend and grow, thereby allowing goodness to benefit oneself and all sentient beings.
The cause of initiation unfolds,  
The spirit guides the body, revealing the origin.
How does the communion of perception and contact occur?
One must personally realize that it inevitably manifests.
Walking into the sacred mountain to enter the religion,  
Spiritual realms of insight extend mutual invitations.
The human world is where practice unfolds,  
Writing this book, the virtue of heaven soars.
This verse is shared with all sentient beings and original spirit Buddhas to encourage one another. By elucidating the process of connecting and communicating with immortals and Buddhas, it will surely enable everyone to truly attain profound clarity and distinct understanding in the practice of religion. Thank you all for your hard work and companionship in this endeavor. May all be auspicious. Apologies for disturbing the Chongxin lineage for a while. Farewell, everyone!
##Venerable of the Void — Namo Ancient Buddha of the Void, Supreme Virtue of Humans and Devas
The Celestial Venerable of Virtue, transmitted through the Void Dao, ascends the platform to gather with the assembly of virtuous disciples.
The true teachings of the Great Path are what they compose;  
To journey through the spiritual mountains is no ordinary feat.
All Saints and Buddhas, virtuous students, and spiritual practitioners of the Wuji Great Dao Academy, good evening! Today, the Ancient Buddha of the South Sea has descended to compose the nineteenth chapter of "The True Thusness of the Great Dao," elucidating the origins of spiritual resonance and connection. This serves to analyze the profound and long-standing obstacles that have been difficult to clarify throughout the ages, enabling you to achieve fulfillment amidst such confusion.
If there were no such affinity, one would often encounter numerous difficulties and ignorance in the process of cultivating within the human world, and might even take many unnecessary detours. Could you truly comprehend the profound care and intentions of the immortals and Buddhas? This is precisely why, within the Chongxin lineage, you can attain a relatively swift realization. Such a shortcut is provided for all students and followers of the Chongxin lineage to genuinely obtain and resonate with.
##Void Spirit-Aperture Immortal Maiden
The Ancient Buddha Nanping Daoji descends,  
The Great Dao's true essence manifests auspiciousness.
Promoting transformation across the world,  
Ideology serves as the guiding principle.
The Concept of the Constant Function of Consciousness
The Divine Connection Unveils Its Origin: For all sentient beings and original spirit disciples who enter the mundane world, it is precisely to understand the entire process—that is, to enable sentient beings and original spirit disciples to establish a connection with the divine, a resonance of mutual contact. This often involves the workings of consciousness, arising precisely from the process of mutual resonance and interaction.
It lies in the guidance of ideology, and by faithfully applying this spiritual method to bring oneself into the present moment, one can empty the mind of all distractions. Yet, how can one truly connect and communicate with the divine? This is precisely the lesson that the human world must understand—it is the essence of truth! Moreover, it is a condition that all humanity can apply.
It is also because the human world often allows one's own thoughts and consciousness to take the lead. Within this realm of thought and consciousness, how can one connect with the divine? Through all processes of sensation and perception, one can come to understand the role of ideology in guiding one's own thoughts and consciousness. For oneself, within the realm of thought and consciousness, it is essential to pass through the arising of intentions and stirrings of the mind.
Only through the process of interacting with the divine can one develop consciousness, which arises from one’s own thoughts and intentions. If one can comprehend the process of planting the seeds of spirituality and understand the transformations of heaven and earth, they will surely avoid falling into the realm of confusion. Yet, how often does this process of interacting with the divine truly unfold?
Consciousness arises and manifests with formative functions.
It is fundamentally impossible to comprehend the unfolding of heaven and earth. Often, one is led by the survival orientation of the human world, which inherently imposes limitations. In such cases, individuals are seldom able to act according to their own thoughts and consciousness, easily falling into the delusions of the intellectual spirit. Moreover, when interacting with spiritual beings, they frequently encounter difficulties.
Furthermore, it is through one's own interaction with divine spirits that mutual resonance is achieved. Throughout all processes of contact, one either elevates oneself or descends into degradation, and this distinction is precisely shaped by such ideological influences. For all sentient beings and original spirit Buddhas within the vast universe, regardless of any religious sect or lineage, the majority are indeed like this!
In the human world, consciousness inevitably takes the lead, yet it also allows one to become lost and harmed by the obstacles of ignorance. This is the function and efficacy of consciousness in action. As for one's own obstacles and elevation, how can one understand what to do in the future? How can one elevate one's actions to manifest all behaviors in the human world?
Through the consciousness of one's own mind to reach the fulfillment of essential duties, by granting direction to one's own actions and movements, one is able to conduct oneself within the path of humanity. This is because consciousness inevitably guides all that one does and every action one undertakes. Without consciousness, it becomes difficult to establish true goals and direction. Why, then, is consciousness so important?
Human consciousness governs all things.
All actions and behaviors in the human world are guided by one's own consciousness, which serves as the foundation for one's conduct. This fundamental truth, which is the very basis of the human realm, is equally applicable to the primary cause of "thoughts and consciousness." Moreover, following the "arising of thoughts and intentions," all subsequent actions unfold accordingly.
Furthermore, after "arousing the mind and stirring thoughts," one's own consciousness comes into play, supporting the decisions of the next moment: how to act, how to proceed, and how to move. At the core of one's consciousness, it is precisely through this process of "arousing the mind and stirring thoughts" that one's conscious actions are ultimately driven.
Accumulate all past experiences and apply them to present practice! This is about the necessity of establishing one's own guiding principles for action after consciousness is activated. Guided by consciousness, how to proceed in the next moment is determined by the conditions revealed by the Dao, which provides the holistic conceptual framework for conscious action.
Moreover, it is through past experiences and knowledge, integrated by one's own consciousness into all guiding principles of action, that one determines the main causes and conditions for all one's behaviors and movements. This, in turn, shapes one's entry into conceptual forms, which combine in the next moment to dictate what actions are to be taken. Yet, this is exceedingly difficult to comprehend!
Ideology gives rise to ignorance.
How, then, should one initiate the basis for all bodily actions? This basis is achieved through the mind and consciousness. Without the mind and consciousness, there would be no arising of thoughts or intentions. Such related behaviors and movements can support all sentient beings, original spirits, and Buddha’s disciples in their inherent capacity for action. This is the innate nature of human beings.
One can carefully observe that after each arising of thought and intention, there enters the process of the thinking system. Regarding this thinking system, it is supported by the inherent force of consciousness itself, driven by such ideas and concepts. Through the combination of all past accumulated experiences and the regeneration of knowledge, it is precisely what is facilitated by consciousness itself.
The next moment's action demands that without consciousness, action would be difficult to arise. Moreover, in the process of regenerating thoughts and concepts, the role of consciousness can integrate all combined chains of affairs, thereby generating the basis and supporting force for all behaviors and actions. Such behaviors and actions, without the stirring of thoughts and intentions, would lack ideological form.
In the context of such a humanistic world, how can one apply their next action to every process, so as to clearly understand the present and the future? Under these conditions, by providing all possible orientations for survival in the humanistic world, and by determining how to meet one's own requirements for existence, the present state of human survival is thus shaped.
Form and conception give rise to present existence.
The human system of thought must be grounded in the accumulation of all past experiences, which is also a function of the acting entity. This acting entity, through the interrelated effects of assembling a chain of events, can trigger behavioral actions. Commands are issued via the central nervous system of the brain, existing within one's own system of thought.
It is the force that sustains the execution of the next action. Without the command from the central nervous system of the brain, all behaviors and movements would cease. This is achieved through the function of consciousness, facilitated by the human "eighth consciousness," which gives rise to the support for conscious action. But what if the "eighth consciousness" of the mind does not issue any commands?
Question: Can all actions and behaviors of human beings be deliberately brought about? No! They are merely based on one's own behavioral principles, serving as the foundation for the next action; the human world is precisely a regenerative process of a series of thought systems, and each action is both facilitated by interconnected links and part of a continuous chain of interlocking actions.
This causal condition clarifies why there are all kinds of actions and movements in the human world. When human behavior ceases to act, it is akin to a machine that receives no transmission—simply no power comes through. Without the support of spirituality, the human world would lack the fundamental basis for all its actions and movements.
Ideology shapes human action.
In upholding all actions and behaviors within the human world, it is essential to understand that humans possess their own conduct and movements. Through thoughts and perceptions, the next action emerges, and it is distinguished as either to be undertaken or not. In this process, one can thoroughly comprehend the human factors that govern the principles guiding one's own actions and behaviors—this is the righteous path!
All actions are accomplished through one's own system of thought, and only by being aware of all arising thoughts and intentions can one engage in conscious behavior. This conscious behavior enables one to achieve fulfillment in the human world, as all actions guided by one's behavioral principles are directed by one's own "eighth consciousness."
One must take responsibility for one's own actions, which also represent the elevation of all functions and roles within the human world. It is through entering the realm of "arising intentions and stirring thoughts" in the human world that the preliminary construction of the thinking system becomes possible. Within this thinking system lies the entirety of its constructed functions.
Only then can the "arising of thoughts and stirring of intentions" gain the momentum to enter into ideological action; furthermore, it allows for the understanding that, regardless of the environmental process in which human beings find themselves, it is oneself—following the system of thought—that brings about all actions, and it is for this same reason that the process of connecting and communicating with all spiritual beings is also formed.
The Primary Functions of Ideology
When human thought systems manifest in actions, they can create virtuous merits or generate evil calamities. It is the acting entity that must discern how to uphold itself, influenced by human factors, and impose demands on its own deeds. One should take responsibility for one's own actions—this is the correct path.
Therefore, it is an absolute and righteous truth that one must bear the fruits of their own actions, whether blessings or calamities. Regarding all codes of conduct, the function within the framework of thought is to judge based on one's own deeds. In the human world, this also means fulfilling the requirements set by all standards of behavior.
The human world is precisely this kind of extraordinary condition, enabling one to comprehend the creative process of one's own ideological system, which is governed by the "eighth consciousness." This process also involves entering into the functional role of consciousness. It allows one to understand that while pursuing the direction of human existence, one simultaneously elevates or descends within the realm of survival.
These two can be distinguished by whether one ascends and transcends or descends and falls into ruin. This distinction is fulfilled through all orientations and actions within the human world, inevitably shaped by systems of thought. Only through the functioning of ideology can one achieve the consequences of their deeds, resulting in the cultivation of either blessings and virtue or misfortune and calamity.
The spirit's journey carries the body through the mortal dust;  
Every stirring of the heart and thought is thus made true.
Ideological systems coupled with actions—ideology must be approached with caution.
Actions are distinguished by their nature,  
Rising and falling form two separate piles.
The blessings and misfortunes one creates  
Will inevitably bear fruit through one's own actions.
This verse! Let it be a mutual encouragement among all sentient beings, original spirits, and Buddha's children. The distinction between one's own ideological system and the standards of conduct lies precisely in the fact that thought systems inevitably give rise to actions. Herein lies an ideology that supports all behaviors and dependencies. I wonder if you are aware of this?
Contemplate carefully: what is the nature of the space that exists within? If one can deeply grasp the mysteries therein, that is true wisdom! If one cannot yet discern it, it is essential to reflect earnestly on how to ascend and elevate within this process—therein lies wholesome benefit. I appreciate your diligent efforts, and may all be auspicious and well! Having disturbed the Chongxin lineage for a time, I bid everyone farewell until we meet again!
## Donghua Emperor
From the void, causes and conditions arose early;  
The spiritual heart-dharma emerged with sentient beings.
The Immortal Maiden ascends the stage to meet the virtuous student;  
May all be auspicious and blessed with good fortune.
Good evening to all the saints, buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the presiding immortal buddha of "The True Thusness of the Great Dao," the Ancient Buddha of Nanping Daoji, has descended to compose the twentieth chapter of "The True Thusness of the Great Dao," elucidating the role and function of an ideology. Though written in a plain and straightforward manner, it contains layers of profound meaning within its depths, and conceals celestial secrets within its mysteries.
Do you know how the process of creation by immortals and Buddhas is carried out? This can be understood through the function of consciousness in your thoughts and intentions, which gives rise to all actions and their strength. Within this lies the potential to elevate your inner essence, unfolding through all causes and conditions.
## Immortal Maiden of the Ethereal Assembly
Namo, all beings are fundamentally Tathagata;  
The lamp of enlightenment ignites, the heart's dharma unfolds.
The Ancient Buddha bestowed the Book of True Suchness;  
Relying on the discriminating mind is not the proper way.
The concept of the "conscious spirit" is not a sound notion.
When ideology infiltrates the essence of the soul, one can closely observe whether each sentient primordial spirit and disciple of Buddha ascends to transcendence or descends into reincarnation. It becomes clear how differentiation operates within the spiritual essence: the function of an "ideology" may be mistaken as connecting with immortals and Buddhas, yet often it is merely the workings of one's own consciousness.
Through the differential treatment of the functioning of the conscious mind, one can clarify the elevation brought about by connecting with immortals and Buddhas, as well as the role of one's own conscious mind in action. Within this process, there are also many aspects that enter into the guidance of one's eighth consciousness, which further distinguishes between various levels and realms. This distinction becomes evident, reflecting a concept frequently held by humanity.
Entering the "eighth consciousness"—the realm of soul and thought—allows one to illuminate one's own ideological patterns. Within the arising of thoughts and stirrings of the mind, it is precisely the function of the "mind-consciousness" itself that serves as the foundation. This enables one to discern which level or state one has entered. If one cannot fully comprehend one's own "arising thoughts and stirrings of the mind," one should take refuge in the true principles and truths.
All sentient beings who journey to the spiritual mountain in this world often encounter the ideologies within their own "eighth consciousness," and frequently fall into the distinctions made by the "conscious mind at work." In this process, they further rely on the ideologies accumulated from their past, believing their views on all matters to be correct!
Various misguided notions give rise to the conscious spirit.
It can be said: Under such circumstances, it is essential to understand that connecting with immortals and Buddhas must leave discernible traces. That is, one can discern through actions or speech whether it involves entering the "thoughts and intentions" within one's own "arising mind and stirring thoughts," and further, whether it can penetrate into all behaviors and actions within the "ideological framework."
It is essential to distinguish whether one is connecting with the spirits of immortals and buddhas or with one's own primordial spirit. Moreover, there are cases of interacting and communicating with lower-level external spirits. It is important to understand that such phenomena are widespread in the human world. Without the support of genuine and authentic principles, it is exceedingly difficult to make progress in spiritual growth.
It is quite easy to enter into a state of spiritual resonance, and during the process of contact, there is mutual guidance. If one can interact with higher-level beings such as immortals and Buddhas, many beneficial qi fields, magnetic fields, and energies will come to assist and fulfill. This is a form of descending grace, and in such a gentle qi and magnetic field, the one in contact can sense and absorb these actions through resonance.
One is certain to receive many beneficial energies from positive aura and magnetic fields. Without such aura and magnetic fields, one may come into contact with spirits, karmic creditors, mountain demons, water monsters, and various other malevolent entities, and more easily fall under the influence of such negative aura and magnetic fields. This is precisely the distinction between ascending to transcendence and descending into the cycle of rebirth.
It is difficult to make progress when the conscious mind is in control.
During the mutual connection of spirits with oneself, higher-level immortals and Buddhas will bestow numerous blessings upon those who receive spiritual messages. These higher-level immortals and Buddhas are certain to emanate a gentle energy of compassion, merit, wisdom, virtuous affinity, and radiance, which resonates with such a favorable aura and magnetic field!
In the realm of human existence, if one can connect with immortals and buddhas, clarity can be attained, as there is a discernible path to follow. Conversely, if one lacks the capacity to receive and embody the higher-level energies that descend, it becomes difficult to overcome the obstacles and limitations hindering self-improvement. This also affects one's ability to integrate in the present moment and influences the workings of one's own consciousness.
For those who journey on the spiritual path, this situation presents an opportunity: by making contact with higher-level energy beings such as immortals and buddhas, one can truly assess one's own conditions and level of spiritual attainment. This enables genuine self-transcendence and ascent, rather than remaining trapped in the cycle of recurring rebirth—a fundamental point of delusion for all sentient beings.
When celestial beings and Buddhas descend from higher realms to make contact with you, some may directly absorb their essence; others may receive the descent of their energy and aura, mutually benefiting both parties; some may experience direct interaction with these beings; while others may engage in contact under the guise of their names.
The contact with immortals and Buddhas is finely categorized into many types.
In such circumstances, there are also many nuanced distinctions. Among them, all mutual contacts—can one's own spiritual apertures truly penetrate and comprehend? It is not necessarily so! This is a function of the issue concerning the absorption of frequencies. If one cannot genuinely understand: what kind of situation, state, and level is involved in contacting immortals and Buddhas? Can one clearly discern the causes and conditions before and after? It is exceedingly difficult to distinguish!
If it is said that those who come into contact with higher-level celestial beings and Buddhas must experience a gentle and favorable aura and magnetic field in the present moment, then this is the true path. Moreover, even others present can sense this gentle and favorable aura and magnetic field. At this moment, the Chongxin lineage also embodies such a gentle aura and magnetic field energy—precisely so!
You are capable of absorbing and receiving high-level, refined energy! Starting from a single matter, it can be applied to all aspects of existence or used for mutual contact with spiritual beings. Within this momentum, it will become clear that interactions with immortals, Buddhas, or external spirit communicators will lead either to ascension and transcendence or to decline and downfall.
Regarding the varying functions of actions taken by human beings, if one cannot truly absorb the high-level energies of immortals and buddhas that come into contact with oneself, one often falls under the guidance of the conscious spirit. This conscious spirit emerges from one's own eighth consciousness and interacts with one's original innate spirit, which is also understandable.
The principles and standards governing actions and conduct.
What is most feared is the process of interacting with the external world. When encountering karmic creditors, it becomes extremely difficult to achieve true progress and fulfillment. If, while being pursued by these creditors, one's mindset is incorrect—or worse, filled with resentment—then any contact with spiritual entities will inevitably lead to suffering.
When considering whether this can be supported and upheld by the truth of reality, while entering into contact with spiritual messages, it is crucial to clearly discern one’s own level, state, and energy capacity. This distinction determines whether one is interacting with high-level, elevated-state, and high-energy immortals and buddhas, or with energies of karmic creditors and adversaries. The functional benefits derived from these interactions differ significantly!
Regarding the distinction between the function of reincarnation and that of elevation within oneself, there is a particular circumstance that inevitably enters the process of contact with one's eighth consciousness. If one is unable to rely on and be supported by the true principles, a strong sense of reality regarding past experiences may persist. After a period of time, one may find oneself lingering in a state of waiting.
Moreover, those who connect with these spirits have already placed their full trust in them, believing that the beings they are in contact with are immortals and buddhas of a rather high level and realm, not the so-called mountain goblins, water monsters, demons, spirits, or vengeful creditors as commonly spoken of in the outside world. However, if they cannot rely on and practice the true principles and truths, they will inevitably fall into a situation from which there is no hope of recovery.
The operation of the conscious mind is not conducive to good elevation.
Within the earthly realm, such instances are far too numerous. You should clearly understand why the Buddhas and sages of the past taught, "Rely on the principle, not on the person." Under such circumstances, it is difficult for one to grasp why we must heed the warning to "rely on the principle, not on the person." This is because human minds are prone to change, and it is rare to find leaders who remain steadfastly loyal and sincere.
Therefore: only that which accords with principle is true reality. Belief in spirit communication and belief in those who claim such abilities are but passing clouds and fleeting smoke. Moreover, in the human realm, can one ever truly come to understand clearly: What is truth? What are worldly principles? What is spirit communication? What is spiritual penetration? What is contact? What is empathetic connection? These questions will forever trouble those who walk the path of spiritual mountains.
Is it possible to behold higher-level immortals and buddhas of profound realms and energies, who descend to guide and interact with those who encounter them? Such encounters are exceedingly rare! For the most part, what people experience are the influences of "karmic creditors"—as well as external entities such as mountain demons, water spirits, and all manner of ghosts and goblins. These are the encounters that occur far more frequently.
Under such circumstances, it may be wise to step back temporarily, allowing oneself a moment to breathe and reflect on all that has been done. Only by starting anew when necessary can one truly achieve improvement and transcendence. Otherwise, persisting along the same path may lead to future suffering. In contrast, this would also waste the precious opportunity and divine timing of being born human in this lifetime—what else can be done then?
The mind's thoughts and consciousness give rise to contemplation,  
And thus, every stirring of the heart and mind is traced back to its origin.
The function of ideology must not fall into the trap of karma.
The conscious mind should not be relied upon,  
For thoughts and consciousness are alike in this regard.
Understanding how the process unfolds — what harm is there in stepping back temporarily without losing merit?
This verse! Let it be a mutual encouragement among all sentient beings, original spirits, and Buddha’s disciples. As for all the limitations and obstacles that enter into the "mind, thoughts, and consciousness," one can clearly understand their origins and consequences. In truth, it is all held within one’s own hands—it can lead to upward growth and elevation, or downward decline and sinking! Thank you all for your hard work. Farewell!
## The Sovereign Lord of Western Splendor
Entering the realm of reverence through emptiness and causality,  
The spiritual mind must tread with care in shaping humanity.
The Immortal Maiden and the virtuous unite in joyful hearts,  
All stand together as one, united in purpose.
Good evening to all Saints and Buddhas, virtuous beings, and the spiritual cultivation members of the Wuji Great Dao Academy! Today, the Great Patriarch of our lineage, the Ancient Buddha Namo Dipamkara, has descended to compose the twenty-first chapter of "The True Thusness of the Great Dao," elaborating and analyzing the distinctions in the functioning of the conscious mind! This aims to help everyone understand how thoughts and intentions arise within the human world.
If one can connect and interact with celestial beings and Buddhas, what level and state does that represent? It is a process of growth and learning for oneself! If it is difficult to truly absorb a positive energy field or magnetic field, it will become a significant obstacle to everyone's progress. Moreover, after you enter the lineage of the Chongxin Sect, how will you interact with celestial beings and Buddhas when the time comes?
Can you comprehend this kind of mutual growth and elevation? Especially for all students of the Chongxin lineage, if you can genuinely receive the descent of high-level energy from the immortals and buddhas, you will gain energies of compassion, merit, wisdom, virtuous affinity, and radiance. These are precisely what you can absorb, and this is what is genuine. Can you truly comprehend this?
As for today: the energy fields and magnetic fields, the energies bestowed and radiated by the immortals and buddhas, are precisely the boundless radiance, wisdom, virtuous fortune, and compassion! Those who can comprehend this will surely reap rewards; those who cannot are merely attending the session in vain—such stagnation is unworthy of praise! Whether one can understand and realize this? It is up to each individual to grasp it for themselves.
##Void-Colored Numinous Immortal Maiden
The tales of truth and illusion pass down through the ages;  
Emptiness and virtue, inherited, bring blessings to be cherished.
Ascending the platform, one elucidates the truth;  
In the human realm, achievements are but illusion and reality.
The interplay of emptiness and substance in all worldly functions
Examining the function of ideology, it essentially operates through the workings of the conscious mind, relying on its mechanisms. Within this process, numerous elements come into play, all fundamentally guided by one’s own thoughts and consciousness. Moreover, while connecting with immortals and buddhas, it inevitably draws upon all past experiences and knowledge for support. This is how one enters into the dominance of their own mental and conscious activities.
Can it be said: by communicating with one's own original spirit, one can understand what level such a condition corresponds to? Once comprehended, it allows oneself to exist within the second to sixth dimensions: each stage and level manifests differently, requiring one to experience their own level of attainment, and to discern what kind of level and condition it belongs to!
Furthermore, when one communicates with their own kindred spirits or celestial beings, or interacts with external entities such as mountain demons, water spirits, goblins, and specters, as well as one's own karmic creditors, all while navigating this ambiguous and illusory process, there inevitably arises a mutual resonance with one's own frequency.
This is a manifestation of a certain level of spiritual attainment. How can one discern this frequency? Through one's own words and actions, it becomes clearly evident. When it comes to determining which level of celestial beings or buddhas one is aligned with, or what kind of powers are invoked through borrowed titles, what are the conditions? What is the level? What is the state of attainment? All of this becomes immediately apparent!
The real and the illusory can be distinguished.
Through the simultaneous connection of mutual spirit communication, everything becomes clear at once. In the human world, such situations are all too common! There are many instances where individuals with similar frequencies come into contact and mutually absorb each other. Sometimes, if the medium or spirit communicator themselves lack the capacity to align with the level and energy of the immortals and buddhas, it will significantly diminish the depth and realm of the connection.
In the context of the human world, many things are like this: it can be understood that for oneself, differences in energy, level, and state of being can lead to significant disparities. Similarly, for sentient beings, original spirits, and Buddha’s disciples, when interacting with celestial beings, Buddhas, or others, what levels and states of being are manifested?
Due to one's own insufficient energy frequency and lack of experience in this lifetime, if one is unable to establish a spiritual connection with immortals, Buddhas, or other beings, the key reason becomes evident at a glance. How, then, can one comprehend such a level of spiritual attainment? Ordinary individuals will inevitably manifest this through a clearly discernible overall process.
For all energy entities within the vast cosmos, this is said: if, upon encountering spiritual messages, one is unwilling or strongly resists such contact, there will be no mutual resonance. If one remains ignorant and unaware while being guided by a spiritual medium, significant disparities will inevitably arise.
Humanity exists in a state between good and evil.
From the perspective of the human world, this arises from the synthesis of two vital forces of heaven and earth: the upright and the corrupt. These two forces can guide those who are powerful, bestowing upon them the exceptional function of righteous guidance. However, if one deviates toward improper guidance, it may lead to uncontrollable movements, as if dancing involuntarily. It can be said that this marks the beginning of spiritual awakening.
This kind of spiritual awakening action, when directed toward orthodox lineages—that is, those with whom one does not have mutual contact—is not engaged with. However, for ordinary individuals, it is impossible to clearly understand why such energy, upon entering one's own body, produces a rather powerful force that intensely seeks out one's physical form, even creating insurmountable obstacles.
If there are no practitioners of the true path to provide guidance, one may fall into a state of being possessed by spiritual entities. Those who are possessed in this way must possess a very light and ethereal spiritual nature, which indeed remains quite light during this period. But how can one then achieve elevation and transcendence? Under such circumstances, what will happen if one is unable to attain elevation and transcendence?
Often during this period, obstacles to one's spiritual body are bound to arise. It is also within this time that all karmic creditors and adversaries from past lives come to entangle one another. Moreover, in terms of human existence, if it proves exceedingly difficult to rectify such ingrained habits, then in the next occurrence, the illusory and real effects of the conscious mind taking control will inevitably manifest.
Understanding the distinction between the real and the illusory is wisdom.
That is to say, it appears both true and false, false and true, and moreover, one cannot understand why it must be so. For those who engage in mutual spiritual connection, this is precisely the most crucial point: it operates through the interplay of illusion and reality. For ordinary individuals, it can be directly discerned whether one has fallen into a demonic state or if demonic nature is being manifested.
From this perspective, if one can courageously retreat from the torrent, one will remain free from entanglement and disturbance. However, the greatest fear lies in falling into a demonic state, where one may mistakenly believe to be in contact with immortals or buddhas. Unbeknownst to them, it is merely the workings of their own consciousness and the play of their conceptual mind, creating a realm where illusion and reality intertwine, and reality and illusion blur—leaving them utterly unable to discern the truth.
One must wait until fully conscious, and then be informed by those nearby of everything that occurred during the process. In today's era, this could be achieved by using a video camera to record and store the footage, allowing one to understand what situation they were just in. This also enables the direct resolution of obstacles arising from one's own ignorance.
However, the greatest fear lies in not understanding the nature and efficacy of one's own actions. This leads to a perpetual pursuit without direction. In such a scenario, if external spirits enter the body and fail to depart, one becomes trapped in a demonic state. Escaping such a realm proves exceedingly difficult.
The human body's functions exhibit a gradation of spiritual qualities.
Under such circumstances, if one fails to thoroughly comprehend the distinction between "the physical body and spirituality," it becomes necessary to call upon higher-level immortals and Buddhas to handle the matter in order to achieve a complete resolution. Moreover, from the perspective of the human world, such conditions are exceedingly common. If one cannot master the methods to address these demonic realms, it will also be impossible to break free from the interference and pursuit of karmic creditors and adversaries.
In the human realm, it is originally possible to attain the state of achieving "Buddhahood or Dao-fruition." Yet, one often remains burdened by the inability to break through obstacles. Under such circumstances, change is imperative—it must come from one's own "thoughts and consciousness," which must be purified and flawless to bring about transformation.
If it cannot be changed, one might say, "This lifetime has already exhausted the use of this body," and one must wait for the next life to start anew and transform, entering into such a circumstance. Do you not think this is rather sorrowful? For those who receive spiritual guidance while in such a circumstance, how do they fare in their ordinary lives?
This signifies a departure from the original opportunity to be one's own master; this lifetime can be said to have already concluded. One must then await the next life, hoping for a new cycle of rebirth to achieve elevation. However, it is often the case that the next life also lacks such efficacy and opportunity for elevation; instead, with each cycle, one sinks deeper into decline.
One may comprehend the reality and illusion of existence.
In the context of the Earthly Nether Star, such situations are quite common! Therefore, the benevolent grace of Heaven, in addressing those who engage in mutual spiritual connection under such conditions, initiates transformative actions. By truly understanding where one's obstacles and shortcomings lie, one can come to recognize their own ignorance and hindrances. The key to resolving all these lies in this realization, which ultimately leads to fulfillment!
However, the most perilous thing is to blindly charge forward while believing oneself to be tested by heaven for one's foundation, determination, and perseverance. This inability to recognize one's own obstacles and ignorance makes it even harder to achieve transcendence and elevation. Instead, one remains trapped in the recurring whirlpool of reincarnation, merely repeating the cycles of human existence.
Under such conditions, why does this situation arise? It is because within the universe, there exist the interplay of two opposing forces: the righteous and the wicked. It can be clearly understood that the realm of the Earth (the space of our planet) is precisely where yin and yang coexist in mutual opposition. It serves as the dividing line between right and wrong, truth and falsehood, correctness and error—the very point where the forces of righteousness and wickedness are intricately entangled.
It can be said: from ancient times to the present, and from the present into the future, it has always been this way. In the realm of human affairs, this momentum is bound by such limitations. If one can understand that the human world is precisely that which does not lean to either extreme, such a being, endowed with these conditions and causes, may already be said to be "not human"!
The distinction between the illusory and the real clarifies the purity or corruption of the spiritual nature.
However, in the human world, we are often caught in the vortex of dichotomies: good and evil, yin and yang, positive and negative, right and wrong, truth and falsehood. Without such mutual oppositions, could you easily survive in the human world? No! And under such conditions, can we truly understand how these mutual oppositions are interconnected?
If one can truly understand and resolve the issues that have persisted throughout the ages, it must lie within Confucian thought, which has already perfected this "Doctrine of the Mean." However, immortals and Buddhas may be described as an absolute embodiment of light, or the ultimate expression of yang. Conversely, when speaking of demonic nature, it can also be seen as an absolute embodiment of yin and yang.
In such a situation of mutual opposition, how can one transcend these limitations? It lies in the human world, by entering into the construction and elevation of the Middle Way thinking. This approach does not deviate from the functions of either side; one must truly comprehend the principles within to genuinely transform oneself, and thus enter into the mutual opposition as manifested in the underworld stars.
Furthermore, one can understand how one's own obscurations of ignorance and the process of ignorance operate. Those who can achieve success in the human world must comprehend that the human realm is established upon the "Middle Way," without leaning toward any extreme. Moreover, celestial beings and buddhas, as well as heavenly demons, exist in mutual opposition, as manifested within the vast cosmos.
How can one enter the Middle Way and ascend? Rather than merely focusing on survival in the human world, would you wish to continue the cycle of rebirth again? In contrast, there exists the potential for virtuous growth and transcendence. Yet, such conditions and causes are fundamentally beyond the comprehension of sentient beings. How, then, can one grasp the mysteries within?
Heaven and Earth unfold their drama in the mortal realm;  
The interplay of Yin and Yang is no trivial affair.
Right and wrong, plus correct and incorrect;  
The two energies of righteousness and evil stand opposed.
The stirring of thoughts and consciousness arises,
The forms of consciousness unfold as they truly are.
To understand the workings of the conscious mind, one must be clear;  
Distinguish between the false and the true, aligning with the principles of reality.
This verse! Let us encourage one another, fellow sentient beings, original spirits, and Buddha's children. It clearly expounds in the transmission of heavenly truths the obstacles that prevent our own ascension. Whether one is wise, ordinary, honest and straightforward, foolish, or stubborn, all can come to understand the causes and conditions of this lifetime and the journey therein. Thank you all for your hard work. May everything be auspicious, and I am deeply grateful for your heartfelt companionship in this endeavor.
##Nanhua Emperor
All sentient beings in the void are primordial spirits;  
The spiritual aperture is inherently clear and connected to the original mind.
The Immortal Maiden ascends the stage to meet the worthy student;  
The Great Dao, true and thus, guides the soul across.
Good evening to all the saints, buddhas, virtuous beings, and the spiritual cultivation members of the Wuji Great Tao Academy! Today, the presiding master of our lineage, the Supreme Master of the Void, has descended to compose the twenty-second chapter of "The True Thusness of the Great Tao." This work clarifies the function of distinguishing reality from illusion, and can be said to provide a clear analysis of this age-old confusion, allowing everyone to understand it through firsthand materials.
Why are there so many spirit mediums in the world today, and what levels or realms do they belong to? Naturally, it can be understood that all deficiencies and shortcomings stem from one thing: providing all sentient beings and original spirit Buddhas in this world of affection with the genuine opportunity to eliminate their own ignorance and obstacles, thereby achieving elevation. This not only benefits oneself but also benefits all living beings!
## Immortal Maiden of the Rosy Clouds in the Void
Donghua, the Azure Wood, shapes virtue's grace;  
The Emperor, selfless, with pure compassion graced.
The True Path of the Great Dao, Chapter Twenty-Three: The Fundamental Principles of Ghosts, Monsters, and Evil Spirits
All manner of spirits, specters, and diverse beings.
From the perspective of ideology, the achievements and actions of sentient beings, primordial spirits, and Buddha's disciples can be clearly understood as a process discernible through the interplay of the illusory and the real, leading to distinctions between ghosts, demons, evil spirits, or sages, immortals, and Buddhas. Furthermore, for those sentient beings, primordial spirits, and Buddha's disciples who are guided or embodied by spiritual vehicles, what levels and realms of karma determine their interactions?
Furthermore, by connecting with the spiritual movements and discerning them truthfully, one can understand whether they stem from one's own karmic creditors or other causes, entering into one's own spiritual world. Through one's own actions, mutual fulfillment and differentiation arise. Even if this is described as deviating from the correct path, it is still a form of spiritual union and cannot be deemed an evil or undesirable entity.
Although they are beings formed from spirits, they also inherently possess the Buddha-nature of true suchness. For ghosts and monsters, this means that spirits themselves lack righteous energy, yet they are endowed with their own energetic form. Spirits are also one of the sentient original spirit Buddha-children, and it is incorrect to claim otherwise when referring to the human world.
The human realm is a world of half yin and half yang, while spirits themselves are fully endowed with the distinction of half yin. If viewed from the perspective of the spirit world, your human realm is also one: an incorrect and even deviant multitude of beings! From the perspective of ghosts and monsters: although they possess abundant yin energy, they are a deviation and distinction within the cosmos.
Ghosts, monsters, evil spirits, and demons are considered malevolent by humanity.
It can be said: yet it is difficult to realize that one also possesses the inherent causes and conditions for ascension and transcendence. If one can understand that oneself is also one of the sentient beings, an original spirit and child of the Buddha, and can overcome limitations and obstacles, then by addressing one's own shortcomings to grow and improve, one will no longer merely wander between the shadowy underworld and the bright human world.
Most of those bound to spirits can also be referred to as ghosts and demons: if they can elevate beyond, yet lack the true understanding of the causes and conditions for ascension, they merely wander in the human realm or the shadowy underworld, pausing wherever causes and conditions lead them to settle; nor can they comprehend: although the human world is a realm of half-light and half-darkness, it remains the world of humanity.
However, there remains a fifty percent chance of achievement and a fifty percent chance of downfall! If one falls into the ranks of spirits and demons, the opportunity for a half-yin, half-yang attainment becomes difficult to grasp, leaving only a wholly yin world. In such a state, it is challenging to encounter the true celestial opportunities and favorable conditions for genuine elevation and transcendence. In terms of the human realm, this refers to sentient beings with half-yin, half-yang physical forms.
Yet it can achieve the transcendence of the ranks and realms of sages, immortals, and buddhas, surpassing the levels of ghosts and monsters by a great margin. However, if one falls into the ranks of ghosts and monsters, it becomes inherently difficult to attain elevation and transcendence within the spirit world. Moreover, the human realm holds considerably greater blessings compared to the spirit world.
Evil spirits, demons, and various other beings
Regarding the distinctions among such evil paths, because their actions deviate from the principles that sustain human existence, they were originally named after human races. However, evil deeds, evil paths, evil words, evil speech, evil thoughts, and evil actions cannot align with the elevation of the human world. They often manifest as a recurring cycle of malevolent influences.
In the human world, such thought constructs often persist, making it difficult to develop proper thoughts and concepts regarding the Heavenly Dao. Consequently, after death, one may frequently tread evil paths and commit wicked deeds. This is a manifestation of demonic thinking, which exists in the form of a demonic heart, demonic nature, and demonic temperament, constituting the essence of such a demonic state.
Moreover, they bury their own innate moral conscience and find it difficult to elevate themselves, falling into the workings of demonic minds, demonic natures, and demonic realms. It is also hard for them to truly manifest their Buddha-nature at any moment. Reflecting on such demonic behaviors, it becomes evident that they lack the means to dissolve their own demonic nature and elevate their Buddha-nature.
It will then fall into an insurmountable obstacle, and within this vortex lies precisely a whirlpool of demonic mind, demonic nature, and demonic temper. One becomes unable to eliminate one's own demonic and evil tendencies, and it is difficult to realize that in relation to the human world, this is a point of elevation and transcendence between yin and yang, as well as a juncture of descent and reincarnation.
The Function of Evil and Demonic Conduct
The nature of this evil demon is thus revealed. Viewed from the perspective of the vast world: originally, it too was a human race of half yin and half yang. Having fallen into the demonic and heretical path, it often gives rise to a mindset of hatred and resentment. In all its actions within the human world of the past, it has deviated from the essence of existence, and has been unable to truly elevate and transcend itself.
Over time, it is inevitable that one will come into contact with the Great Demonic King of the Celestial Demonic Realm, as their frequencies and energies align. Moreover, in relation to these lesser malevolent spirits existing within the human realm, this forms a cosmic connection of karma. The actions taken within the human world will thus be unable to achieve genuine transcendence and elevation.
Only existing within the human realm to enjoy the offerings of blood and food, driven by one's own desires and wishes, such sentient beings—original spirit Buddha-children—regardless of their level or state of cultivation, are unable to penetrate and purify their own thoughts for elevation. Instead, they remain confined by their own biased and erroneous thinking, thereby encountering obstacles.
Yet it is difficult to comprehend: what exactly are the functions and roles of the human world? Moreover, due to the differential effects of frequencies and energies that resonate with the human realm, it is challenging to establish correct thinking. Consequently, one may forever remain trapped in a demonic world for survival. Sentient beings and original spirit Buddhas often find themselves frequently exposed to such demonic frequencies and energies.
The realm where ghosts, monsters, and evil spirits dwell and roam.
It is about mutual resonance with it. In terms of thinking and methods, it deviates from the elevation of the human world. It also lies in past actions, which, though many were incorrect, still retained the innate heart that resonates with heaven and earth. This is a deviation from the righteous energy of heaven and earth, instead mutually fulfilling the resonance with the evil energy of heaven and earth.
It is difficult to comprehend that while one can genuinely elevate oneself in the human world, it is also hard to break free from the constraints of falling into the realm of evil spirits. To exist within such a realm is the result of the accumulation of incorrect energy and aura in the human world. Moreover, humans, along with saints, deities, immortals, Buddhas, ghosts, and evil spirits, are two sides of the same coin.
On one side: ghosts, demons, and malevolent spirits; on the other: saints, deities, and enlightened beings. This distinction is determined by oneself, depending on which realm and level one chooses to enter! It is guided by one's own thoughts and perspectives. In the human world, it represents either an ascent toward transcendence and elevation, or a descent into the cycle of reincarnation and degradation.
One can ascend or descend based on their own actions, and can also elevate themselves through their fortune, karma, and the essence of their virtue. If one possesses fortune but lacks virtue, they are merely a fortunate ghost or demon—having the way but not the virtue. For such a being to ascend and transcend, how can they fully accumulate wisdom and cultivate virtue to achieve this?
Demons and evil spirits are also sentient beings.
Thus, blessings can be fully attained, and the human world will not fall into the mindset of ghosts, monsters, or evil spirits. This is because ghosts, monsters, and evil spirits are originally brought about by human factors, differing only in their spiritual essence. By acting with thoughts that deviate from the righteous energy of heaven and earth, they become entangled in the malevolent energy of the universe.
It means transforming an originally benevolent appearance into a malevolent one. If we view it from the perspective of the entire ten-dimensional space, it is hard to believe that demons and evil spirits are also among the sentient beings and original spiritual Buddha-children. How, then, can we elevate and transform the negative and evil energies of heaven and earth? This is even more unimaginable for the human world, as it deviates from the righteous energy that governs heaven and earth.
Granting the human world for elevation, such a human world can clarify the functions of the real and the illusory. For a spiritual medium or one with spiritual communication, within the scope of their contact, how is it that the root of karma is defined? This allows us to understand the distinctions in terms of what level, what realm, and what kind of energy creates the differences.
The distinction between emptiness and substance is now clearly understood,  
Yet demonic spirits and evil forces still arise in profusion.
The distinction between sages, immortals, and buddhas lies in their thoughts, concepts, and practices.
Human thoughts can be transformed,  
Purification makes them clear.
Purity and defilement are perfected in the ascent;  
Through purity and defilement, the affinity for immortals and buddhas is achieved.
This verse is shared with all sentient beings and original spirit Buddhas as mutual encouragement. It is the influence of one's own thoughts and concepts that determines what level and realm one will enter in the future, shaped entirely by human factors. It is hoped that today’s writings can offer all sentient beings and original spirit Buddhas a path to transcendence and elevation.
Without distinction to all: mountain spirits, water demons, goblins, specters, monsters, apparitions, evil spirits, and ghosts—all are sentient primordial spirits and Buddha-children of heaven and earth. How, then, should they transcend and elevate themselves? This is the true path! Rather than remaining confined by repeated limitations, which is merely a self-chosen divergence in function, it depends on one's own choices.
Observing the overflowing spiritual energy of the Chongxin lineage, it is believed that in the future dissemination of its teachings, its reach will be boundless. For all of you who can sincerely feel moved to offer congratulations, it is also hoped that you may achieve self-fulfillment and, together with all primordial spirit Buddhas and disciples, return to the Cosmic, Void, and Wuji Heavenly Realms. Until we meet again!
## Beihua Emperor Lord
The causes and conditions of emptiness are inherently distinct;  
The spiritual encounter descends to bring about this meeting.
The Immortal Maiden gathered with the virtuous scholars,  
The Great Dao, true and real, spread forth like a swan in flight.
Good evening to all the sages, Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Lord Donghua Emperor descended to compose the twenty-third chapter of "The True Thusness of the Great Dao," which elucidates the works of ghosts, monsters, and evil spirits. It also addresses the mutual resonance and communication between those with spiritual abilities or mediums, examining the correctness or incorrectness of their thoughts and concepts.
How does distinguishing affect future achievements? Let me explain: If a person with biased and incorrect thinking, or one with deep-seated hatred, finds it difficult to change in this lifetime, there is a risk that in the next life they may fall into the ranks of ghosts, monsters, or evil spirits. This must be carefully guarded against!
You may observe carefully: among the present circumstances, there are many such individuals whose thoughts, behaviors, and actions can be clearly discerned upon close examination. If such people enter into religion, their conduct will inevitably follow a deviant path, causing numerous significant obstacles that are difficult to overcome for the religious community to which they belong.
You may carefully observe all actions, as they are also an achievement in reverse. Without such circumstances, how would you acquire the most precious knowledge, experience, and wisdom? It is precisely through these causes and conditions that the true essence is revealed. Thus, it can be understood that all great causes and conditions ultimately depend on the choices you make.
## Immortal Maiden of the Ethereal Colored Clouds
The Western Flower Emperor descends upon the Chongxin,  
The Great Way's true suchness, virtue imbued with compassion.
Honghua expands across the universe,  
Guided by the heart-lamp of sages, immortals, and buddhas.
Humanity finds its ultimate refuge in the sages, immortals, and buddhas.
When ghosts, monsters, and evil spirits come to observe: they share the distinction of connecting with spirits, and similarly interact with ghosts, monsters, and evil spirits, or engage with sages, immortals, and Buddhas. The differentiation in these levels and realms, when enacted in the present moment, is often supported by one’s own thoughts and consciousness.
When in contact with saints, immortals, and buddhas, one will inevitably experience a rather gentle and warm aura. If one finds themselves in a relatively cold and gloomy aura or feels uncomfortable, it is precisely due to the resonance with lower realms. For those in the human world who connect with spirits, can they discern whether such encounters elevate themselves or instead give rise to ignorance and obstacles?
Thus, whether described in Confucian or Daoist terms, from the perspective of the divine, it is an elevated spirit that has transcended the ordinary, a higher form of energy. Regarding such a being, one might call it a "sage." This sage directs their consciousness and intent, having already surpassed humanity, yet not entering the realm of human affairs. Instead, they have long existed within the world of Di Ming Star.
In this context, it is said: For sentient beings among humanity who are able to comprehend, from the perspective of energy bodies connecting with spiritual practitioners, the divine is profoundly transcendent. If one engages in mutual spiritual connection with the essence of the sacred, it will undoubtedly lead to significant elevation. Moreover, from the standpoint of one who has attained enlightenment, those who have already entered the ranks of the divine all carry the decrees of Heaven and are thus referred to as divine spirits.
The functions and roles of sages, immortals, and buddhas
This work elevates and transcends the human realm. Previously, whether within the human realm or before entering it, a process of mutual resonance and connection was carried out, whereby a form of thermal energy was radiated to facilitate spiritual communication among those interconnected. For the human realm, achieving elevation and transcendence enables one to come into contact with this energy.
This aura and magnetic field are phenomena you frequently encounter, and they carry a rather gentle resonance. For one's own body, there is a sensation akin to being lightly electrified. This aura also permeates the body of the one who resonates with it, yet it varies across numerous levels and states of consciousness. It is essential to understand that each level, state, and resonance is distinct.
It can serve as mutual fulfillment, allowing oneself to be in the present moment to obtain a remarkably excellent and superior energy. This energy of the Sacred and Divine is also a gentle gaseous energy. Xianfo (immortals and Buddhas) are referred to as such within Daoism and Buddhism, and the inherent energy of the Xianfo themselves far surpasses that of the Sacred and Divine.
Furthermore, as energy bodies vary, they correspond to higher levels and realms. If the human world is to thoroughly comprehend and elevate all realms and levels, it is essential to have the energy of immortals and Buddhas themselves, which blesses and resonates with those who seek such connection. This type of energy body is not something that ordinary individuals can easily understand or fully grasp in terms of its causal origins!
The Energy Body of Sages, Immortals, and Buddhas
There exists a rather high-level energy entity, which, from the perspective of the human world, can clarify why some individuals, upon entering religious sects or lineages, can sense a remarkably positive aura enveloping their bodies. This energy is even more intense than the sensation of being electrified and genuinely feels beneficial to oneself.
This can be described as follows: the comfort that runs from the head through the entirety of "body, mind, and spirit" is enveloped by a rather excellent energy body. How can one absorb this immortal and Buddha-like energy body into one's own physical form? It is essential to engage in mindful absorption for there to be good growth and transcendence.
If one is unable to absorb the high-level energies of immortals, Buddhas, and divine beings, then after these beings withdraw, one remains merely an ordinary sentient being—a child of the primordial spirit and Buddha nature. In such a state, it becomes fundamentally difficult to elevate one's own favorable momentum in the present moment and cultivate the capacity for self-absorption. The key lies in whether, while making contact, one can empty the mind of conscious thoughts and intentions!
That is, "without thinking of good or evil, just at the moment of silence," one should absorb in the present. This can directly provide you with a validation of ascension and transcendence. How can one, in the present moment, fully embody the high-level energy of sages, immortals, and buddhas? That is, how can one directly draw down the energy of immortals, buddhas, and sages to fully manifest it within oneself!
Verification of the Supreme Energy Body of Immortals and Buddhas
This is about being able to eliminate all negative habits and inherent traits within oneself. If one fails to truly grasp this key point, no matter how high-level immortals or buddhas descend to provide confirmation and communication, it will be difficult for the individual to accept. At most, one may only understand that immortals, buddhas, and sacred deities descend into such circumstances, yet still find it challenging to overcome their own ignorance and obstacles.
At the moment when high-level immortals, Buddhas, and holy deities descend into the mortal world, such opportunities are exceedingly rare and can only be attained by those with truly great karmic affinity. For ordinary individuals, whose energy fields and magnetic fields are generally difficult to be accepted by the energy bodies of immortals and Buddhas, how can one absorb such energies through this descent?
It is essential to understand how to empty one's own thoughts and consciousness, thereby truly allowing oneself to absorb and resonate with the mutual confirmations from higher-level immortals, Buddhas, and sacred beings. How, then, can one dissolve one's own ignorance through this communion? This is because, within the energy bestowed by the immortals and Buddhas, one must learn how to absorb their wisdom.
How can one truly absorb the compassion of the immortals and Buddhas? And how can one absorb their virtuous grace? In this process, even after exhausting countless lifetimes, it remains difficult to achieve genuine absorption. Generally, people only understand how to truly absorb the high-level energy bodies of immortals, Buddhas, and holy deities when they descend to bestow their teachings.
The spiritual communion of sages, immortals, and buddhas.
Light Energy: This is precisely what you lack and are insufficient in. It is essential to absorb this energy, as it can enable you to possess: radiance, virtue, wisdom, blessings, and all functional capacities. Yet, can you apply it immediately? No! This is merely knowing one aspect while remaining unaware of the other aspect of energy to be absorbed.
How can one effortlessly attain true causes and conditions for advancement within the human realm? Yet, you remain unaware of where the key lies. It lies in mutual fulfillment with all those who connect with the spiritual realm externally. For these individuals who engage in spiritual connections with the outside world, the first cause and condition is precisely the distinction between ghosts, monsters, and evil spirits.
All "karmic creditors" within the sentient world may also borrow the names of sages, immortals, and buddhas to establish contact with those who resonate with them. Such phenomena are now widespread everywhere! Moreover, the present era is one in which the retribution of karma is accelerating. Suffering and disturbances from karmic debts that were rarely seen in the past can now be witnessed frequently.
How Humanity Aspires to Rise and Grow
In this era of accelerated retribution, which follows the cyclical laws of heavenly principles in the context of ordinary interactions, those who engage in spiritual exchanges with the external world—without the foundation of genuine truth and wisdom—will find it difficult to comprehend how their own ignorance and obstacles arise. Even more challenging will be the task of dissolving and clearing away these obstructions born of ignorance.
It is difficult to truly eliminate one's own actions, only knowing how to commune with the divine beings and immortals. Even if one truly witnesses such communion, the reason behind it remains unknown. This is yet another obstacle inherent to the realm of divine insight and supernatural power. If one finds oneself in such a state of mutual communion, I ask you: what can be done once caught in this condition?
How can one extricate oneself from such a situation? This is precisely why Buddhism discourages later disciples from engaging in mutual spiritual resonance and connection—it is for this reason! From the Daoist perspective: the teachings of orthodox schools and sects differ, and for the present era, the method of spiritual communion is simply not advisable!
How to Ascend and Transcend
It can be said: This is about connecting with spirits in the present moment. If one cannot discern which level or realm of immortals, buddhas, saints, or deities they are interacting with, it is hoped that they do not mistakenly connect with their own karmic creditors, and then claim to be communicating with high-level beings such as immortals, buddhas, saints, or deities.
In the realm of human existence, how can one claim to achieve transcendence and elevation? It is not possible! For while connecting with the spiritual through resonance, it is essential to establish a framework of truth. Only then can one avoid traversing a long and futile path, regressing further with each step, growing increasingly anxious—thus falling into obstacles that make self-elevation exceedingly difficult.
Furthermore, into what state or level of cycle does one enter? This can be said: how can one know that they have already fallen into a demonic realm, yet claim it to be a mutual spiritual connection with the immortals, Buddhas, and holy deities of the upper realms! How can one truly understand the conditions of such karma? Ordinary human beings have no experience whatsoever, so what can be done?
When conditions ripen, communion is made;  
Thus the spirit moves in accord.
Understand the deeds one has wrought,  
And how to transcend and elevate one's merits.
Saints, immortals, and Buddhas radiate benevolent energy,  
Their warm aura carries a distinct and extraordinary essence.
The entire body is at ease and incomparably refreshed, nourishing oneself and extending the virtue's grace.
This verse is shared with all sentient beings and original spirit Buddhas to encourage one another. It serves as a mutual resonance and fulfillment with saints, sages, and Buddhas, allowing one to understand how to elevate oneself rather than create obstacles. Among these, many involve resonating with one's own karmic creditors and adversaries—such cases are everywhere to be found!
If the connection is with ghosts, evil spirits, or demons, it is specifically aimed at the spirits of the deceased who are one's own karmic creditors—whether adversaries or loved ones! It is hoped that one can understand what it means to connect with and elevate oneself amidst such demonic realms. It is essential to hold fast to the truth as the most important principle, so as not to fall into the traps that have long been set. Only by observing this and leaping beyond it can one be considered a person of wisdom!
Thank you all for your companionship and dedication. The momentum of the Chongxin Sect has already surpassed that of the past, with all signs manifesting the fulfillment of transformation and salvation, shining like a radiant light. It is believed that in the future, it will surely spread its influence across the world—a truly joyous and commendable achievement! We have also taken the liberty of troubling the Chongxin Sect for some time. Thank you all for your hard work. Farewell!
##Zhonghua Dijun
The Ethereal Immortal Maiden of the Void arrives,  
Inspired by the divine presence of sages and spirits arrayed.
All sentient beings and original spirits, disciples of Buddha,  
Should rightfully achieve ascension and elevation.
Good evening to all the saints, buddhas, virtuous beings, and the spiritual cultivation fellows of the Wuji Great Dao Academy! Today, the Western Flower Emperor has descended to compose the twenty-fourth chapter of "The True Thusness of the Great Dao," which brings together the resonance and mutual confirmation of sages, immortals, buddhas, and deities to achieve mutual fulfillment. Within this process, many manifestations arise from one's own obscurations and hindrances, precisely originating from the stirrings of one's own thoughts and consciousness.
Regarding the dominance of ideological consciousness, how can one truly comprehend and transform it? The essence lies in understanding for oneself how to break free from this predicament, which is the correct path! If it proves exceedingly difficult to extricate oneself, it may be said that this lifetime is thus determined, and it becomes challenging to overcome the obstacles of reincarnation in this existence, merely because one has entered the process of spiritual connection through empathetic resonance.
If there is no genuine truth to support it, I fear many will fall into demonic realms. It is hoped that one can understand the profound care and painstaking effort behind the works of the immortals and Buddhas today—only then can one grasp the true nature of reality! By benefiting oneself, while also advancing, elevating, and transcending upward, one will truly return to goodness!
##Void-Colored Crane Immortal Maiden
Nanhua opens the path for all sentient beings,  
The Emperor Lord descends to compose the true reality.
The Great Dao series unfolds across the cosmos;  
When inner demons stir, virtue fades and clarity dissolves.
The demon of the heart is the other half of humanity, born from the seed of karma.
Demonic and malevolent thoughts may enter into communion with holy spirits, immortals, and buddhas, or be activated through one's own inner demons. For those who commonly traverse spiritual mountains, many bottlenecks are frequently encountered. This essentially distinguishes between interactions with holy spirits, immortals, and buddhas, and those with ghosts, monsters, and evil spirits.
Thus, one often becomes aware of the initial stirrings of one's own thoughts, which are primarily guided by one's "mind and consciousness." This allows one to discern whether, in the process of "arousing the mind and stirring thoughts," one's "cognitive mind takes charge" or whether "ideological tendencies" become intertwined.
This causal condition is precisely the obstruction within sentient beings and original spirit Buddha-nature themselves. How can it be distinguished? Are you able to comprehend it? It is essentially a chain formed by various unwholesome tendencies such as arrogance and defiance. Among these, if one harbors an arrogant mindset, it often prevents oneself from achieving ascension and transcendence, instead leading one to believe they are exceptionally remarkable.
Moreover, one may believe oneself to possess extraordinary abilities; yet, it is often overlooked that in the process of connecting with the external world, such attitudes can hinder personal growth and transcendence, becoming an obstacle to self-improvement. When arrogance and contempt arise in the human world, they inevitably stir the inner demons within oneself.
When inner demons stir, the human heart is hard to restrain.
When connecting with the external world to commune with the spiritual realm, it often stirs the inner demons of the heart. If sentient beings and original spirit disciples of Buddha fail to understand the necessity of linking through the true principles of reality, they will often find themselves unable to truly align their frequencies with those of the higher-level immortals, Buddhas, and divine beings of the upper realms.
Conversely, when the inner demons of one’s own mind arise and become difficult to restrain, they inevitably stir up connections with external forces: arrogance, rebellious spirits, and malevolent demons. Once such an opportunity presents itself, it places one in a posture of pride and defiance, making it all too apparent to others.
Is it the case that higher-level divine beings, immortals, and buddhas, or ghosts, monsters, and evil spirits are forming alliances? This is indeed a significant test! Can one transcend such circumstances and conditions? It must be judged by each individual's mindset and perspective, entering into the eighth consciousness of all sentient beings and original spirit buddha-disciples.
Then there exists the undesirable: thoughts and consciousness; in other words, it is the "innate human nature"! This very nature also becomes a difficult obstacle for self-improvement. Otherwise, all sentient beings and original spirit Buddha-children should be able to effortlessly return and transcend, and even directly return to the Wuji Heavenly Realm of Truth!
How does the inner demon arise?
Yet why is it that when this "inherent nature" arises in the human world, it hinders all positive thoughts and actions in one's cultivation process? You may ponder further: why is it that each time one strives to elevate oneself, there emerges a counteracting force that obstructs one's progress?
Moreover, how can one exercise the great virtue and its blessings? It is precisely a kind of reverse tug-of-war, making it difficult to truly exercise the great virtue, its blessings, and the propagation of its teachings! This lies in humanity's so-called "old nature," which can be described as the "demonic nature of humankind." Throughout history, all religious sects and lineages have been unable to clearly dissect this "old nature" of humanity.
It can also be systematic, allowing one to clearly understand its origins and development, yet it may persistently lead one to believe that they are manifesting their Buddha-nature! This fundamental human nature is precisely the arising of one's own inner demons, and the emergence of humanity's inherent "heart of Buddha and heart of demons" is, in turn, two sides of the same entity!
It also addresses a barrier that has been difficult to break through for millennia and equally challenging to elucidate in terms of fundamental human nature. Little do people realize that within the inherent nature of humanity, there exists both the Buddha and the demon—a primordial duality that has persisted since ancient times. The question remains: can the human world eradicate its own demonic nature and allow its Buddha-nature to shine forth?
What if the demons of the mind arise?
Since time immemorial, the most formidable obstacle for humanity and all living beings has been the difficulty of dissolving the barriers within one's own mind! When one's own heart gives rise to demonic hindrances, it obstructs the direction of one's existence. If such inner demons prove difficult to dispel, you may carefully reflect further: what, then, is the underlying cause and effect of it all?
When the demon of the mind arises, one might say: it manifests as a fierce countenance, and over time it becomes even harder to dissolve the rising of one’s own inner demons. Moreover, in the human world, it is commonly believed that humans possess only Buddha-nature and no demon-nature! This is a profound obstacle that sentient beings find difficult to comprehend. And among all compassionate religions, none are willing to speak of demon-nature.
Moreover, if one merely flaunts the manifestation of Buddha-nature, it must be understood: if the human world cannot thoroughly eliminate its own demonic nature, then why have you come to this human realm? This is the focal point that has remained unbroken since ancient times, and when the inner demons of the human world arise, what is outwardly revealed is precisely a visage of ferocity!
This set of conditions and circumstances allows one to see clearly and understand: whether it is the arising of the mind's demons or the arising of the mind's Buddha—these two distinct functions; one can then say to oneself: in the arising of the mind's Buddha, its countenance resembles the moon on the fifteenth day, perfectly full, brilliantly bright, and exceedingly joyful!
At the moment of birth, what does humanity become?
Furthermore, the distinction between the "arising of the heart's Buddha-nature" and the "arising of the heart's demons" lies precisely in how one governs one's own thoughts and consciousness. In the function of thinking that arises with every stirring of the mind, how can one dissolve the obstacles that hinder self-improvement? Moreover, the human world remains impenetrable because the arising of one's own heart's demons obstructs every direction in the process of progress.
On the contrary, they may believe that they are connecting with high-level immortals, Buddhas, or holy deities from the external world. When such a situation arises, it indicates that one has already entered a demonic state or level. To break free from this state or level becomes exceedingly difficult, as one often becomes deeply entangled within it, even taking pride in it.
It can also be said: when dissolving and transforming such mental obstacles, one is simultaneously repaying all karmic cycles and the consequences of cause and effect in the human world. This is an unalterable universal law. For all those who engage in religious practice, it may be said: this is the most opportune moment for creditors and adversaries to seek retribution.
In the human world, all thoughts and concepts influence one's own consciousness and mindset. If such conscious effects of thoughts and concepts are directed toward the right path, they will encounter numerous virtuous causes and conditions. However, if they cannot be applied to the practice of right conduct, they will inevitably lead one into obstacles that are difficult to overcome.
Do not let the inner demons arise.
Faced with this dilemma, it is precisely what all sentient beings, original spirits, and Buddha's disciples find most difficult to comprehend and fully grasp. In the past, they have been unable to truly clarify what level, what state, or what thought process they have entered. Consequently, many human beings are unable to break through this vortex and obstacle.
In other words: it is precisely a demon of the mind that arises within, acting as one's own master. Regarding this self-proclaimed master, does it harmonize and coexist with the present human world? Certainly not! For the survival orientation of the human world must adhere to the inherent laws that govern its existence!
If one leaps away from the survival orientation of the human world, such a mode of existence that transcends human society will inevitably struggle to integrate with all other lifestyles within the human world. Moreover, it has already deviated from the living habits of human society, and one might even say: "They are no longer human!"
The mind's demons give rise to all obstacles.
That is not human, so what kind of animal or being is it? This is precisely the behavior of those who have already strayed from the human world—their entire course of action makes it difficult to coexist and complement the rest of humanity. Everyone will view them with prejudice, and as outliers existing within the human world, they are already labeled by the masses of humanity.
Moreover, how can they coexist with the human world? Impossible! The entire process has already been confined within the boundaries of the human world, and all actions of other beings are viewed through a colored lens. At this stage, such human tendencies have already fallen into the vortex of demonic nature, existing in the present moment.
If you cannot make changes, you should step back and start anew, or retreat and allow yourself a period of stillness before attempting transformation. Do not let inner demons arise, for if they resurface, it will undoubtedly become even more difficult to achieve genuine change, as you will then enter into a process where all obstacles manifest.
How should the inner demons be dispelled
And for oneself, it is a profound sorrow; if such a person finds it exceedingly difficult to genuinely overcome their own bottlenecks and obstacles, it is simply because countless errors exist within them. Moreover, the human world must understand: whether one gives rise to the "mind of demons" or the "mind of Buddha"—these two are separated by a vast and immeasurable distance!
It is not something that can be changed overnight. Without a great opportunity or favorable circumstances to redirect one's path, such a person can be said to have their fate sealed, having wasted their journey in the human world—this life has been in vain! But if given such an opportunity or favorable circumstances, how can one cultivate the wisdom and conscience to discern their own misguided ways?
If there is still time for correction, one might say: there is still hope! What is most feared is the relentless forward charge, which can be described in one phrase: it is the "fearless" sentient beings! They have truly entered a demonic realm, and if they wish to escape, I ask you: can it be done easily? It is indeed difficult, exceedingly difficult!
Heaven and Earth cycle in eternal demonstration,  
Sentient beings and original spirits, Buddha's children, unite in covenant.
How to transform when the demon of the mind arises?  
When the Buddha of the mind arises, it creates heavenly opportunities.
When evil spirits and demons invade the heart,  
even sages, immortals, and buddhas find it hard to guide the way.
The mindset for spiritual communion:  
Dissolve and transform, returning to the heavenly path.
This verse is offered as mutual encouragement among all sentient beings, original spirits, and Buddha's disciples: When one's inner demons arise, how should one transform them? It is about giving rise to the Buddha within the heart, or in other words, manifesting Buddha-nature rather than demon-nature. This distinction is subtle yet crucial—a minute deviation can lead to a vast divergence, with all errors being profoundly far apart.
I hope everyone can clearly understand the state and level of thinking they have entered, for that is the true nature of reality! Thank you for your hard work and for allowing the Chongxin lineage to be of service for a while. Farewell!
## Lord of the Golden Virtue Star
The void of causality bears the celestial script,  
The virtue and intent of rosy clouds sincerely unfold.
The Immortal Maiden today meets the virtuous student,  
Together they discuss the distinct natures of Buddha and demon.
Good evening to all saints, Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Emperor of Nanhua descended to compose the twenty-fifth chapter of "The True Thusness of the Great Dao," offering a thorough analysis of the causes and conditions for the rise of demonic nature. This "inherent nature" of humanity, which has persisted since ancient times—part Buddha, part demon—is a topic that all compassionate religions have dared not address!
It is also difficult to comprehend that the human world is precisely a realm where demons and Buddhas mutually fulfill each other; and you yourselves are likewise in such a state of "mutual opposition." Only by discerning the crux of this issue can you ascend and transcend. This inevitably requires enduring greater diligence and effort, for your bodies and your world are both realms where demons and Buddhas mutually fulfill each other.
If one side can truly elevate the other, while the other side consistently hinders and interferes in return, how would you view such a situation? In understanding all the orientations of human existence, there emerges a clearer and more truthful discernment. In this process of mutual validation, one side transcends upward, while the other sinks into decline—such is the distinction!
## Immortal Maiden of Flowers in the Void
The northern heavens open to the covenant of sentient beings,  
The virtuous radiance of the world brings salvation to all living beings.
The Emperor descends to bestow the true scripture;  
When demonic thoughts arise, they must be dispelled.
The entire process of the arising and manifestation of the demonic mind.
Observe the arising of inner demons: when one becomes entrenched in their own ideology, a phenomenon emerges where the conscious mind takes charge. This makes it difficult to distinguish between interactions with higher-level celestial beings and Buddhas from the external world, and all sentient beings such as ghosts, evil spirits, demons, and malevolent entities.
Moreover, the interactions among spirits, mountain and water demons can also connect with one's own karmic creditors of affection and enmity. This further blurs the distinction between different levels and realms, making it impossible to discern clearly. Such confusion becomes an impenetrable barrier to understanding, giving rise to numerous problems that continuously emerge and manifest.
Through the interaction of one's own thoughts and consciousness, how can one comprehend the overall process? When the human world connects with external spiritual realms, it often fails to understand how the second to third dimensions and the fourth to sixth dimensions are all interlinked.
Moreover, it is difficult to comprehend how one can recognize, in the midst of all present actions, that there will be many instances of ignorance or obstacles—even difficulties that are hard to resolve. Without the wisdom of truth to discern these, one will inevitably stir the deep-seated old nature within—the "demonic nature"—to take control as the master of oneself.
The Essence of the Demonic Heart Revealed
This is what arises from the old nature of demonic tendencies, precisely the cycles and obstacles that cannot be broken through. In the human world, if one's own demonic mind manifests in the present moment, and yet one wishes to change such a mind all at once, I am afraid it becomes exceedingly difficult to truly ascend and transcend oneself, to dissolve these obstacles, and to prevent them from blocking further growth and elevation.
At the very moment the demonic mind arises within the human realm, it gives rise to errors spanning a hundred and eight thousand miles, and even allows "karmic creditors" to seize the opportunity to intrude! As for why obstacles and adversities form for oneself in the human world, it is precisely because one fundamentally struggles to establish the benefits of being perfected in the true principles!
Furthermore, it is difficult to possess the wisdom to navigate the present predicament, which constitutes the greatest sorrow for all who practice on the spiritual mountain! In essence, it is of the same nature as the Buddha-mind, two sides of one reality; yet the arising of the demonic mind and the arising of the Buddha-mind are separated by a distance of a hundred and eight thousand miles. As for one's actions, from the perspective of the human world: they are constrained by mutual opposition!
Why is the human world as it is? It is because people are unable to understand their own obstacles and how they arise! Within the heart of evil lies a kind of extremely harmful energy, formed precisely by arrogance, defiance, and all sorts of immoral thoughts and actions. Therefore, it is an unsound system of thinking that gives rise to unsound behaviors and deeds.
What impact does the arising of phenomena have on humanity?
It is bound to form the foundation for incorrect behaviors. This demonic heart exists within the human world, where one can perceive the energy of negative atmospheres and actions. It is essential to understand: if the human world cannot comprehend how all energy entities across the second to sixth dimensions operate, it will be impossible to penetrate and transform this demonic heart, thereby eliminating and dissolving it.
It requires profound cultivation to attain such a state! Consider the example of Shakyamuni in Buddhism: beneath the Bodhi tree, upon seeing the morning star, he attained enlightenment and realized the fruit of awakening. He came to understand all processes of heaven and earth, which was precisely the manifestation of the Buddha-mind. Yet in that very moment, the demon-mind also manifested simultaneously. Within this, numerous karmic creditors from countless lifetimes arise, presenting themselves to seek retribution!
This is the fundamental cause that activates the heart of Mara, and how can it be dissolved? Precisely when the heart of Buddha is manifested, the heart of Mara will inevitably arise on the other side. Mara tests the Buddha, and Mara also facilitates the growth and transcendence of the Buddha. This is essential for you in the human world to grow and break free from the cycle of the "three realms of rebirth."
If there were only Buddha and no demons, the path to enlightenment would be incomplete! It is precisely through the trials brought by demons that Buddha is tested, and from the opposite side, this facilitates upward growth and fulfillment. This further clarifies for you all: why must demons test Buddha! Moreover, because all those who walk the path of the spiritual mountain possess an aura and energy that are inherently close to the realization of "illuminating the mind, seeing one’s true nature, attaining awakening, and achieving fruition."
Human beings inherently possess the dual nature of both Buddha and demon.
This kind of karmic connection allows one to understand the process under such conditions, and how to break through these bottlenecks and obstacles. From the perspective of all those who walk the spiritual mountains in the human world, or those who connect with the spiritual realm: for you to comprehend, how should one discern the karmic connections with both Buddhas and demons?
At the moment when the Buddha-nature seeks to manifest itself, how can one transcend and elevate the shortcomings and deficiencies within? Otherwise, it would have been easy for sentient beings and original spirit disciples of the Buddha to "illuminate the mind and see the nature, awaken and realize the fruit." Yet why has there been a persistent inability to undergo the experiential process of "clarifying the original mind and beholding the true nature"?
How, then, can one perceive the reward of ultimate fruition? It is akin to seeing everything in the external world, yet hindered by a layer of clear glass. Although one may perceive all realities both internal and external, in truth, to break through and dissolve such obstacles, it is essential to understand "illuminating the mind and realizing one's true nature, attaining enlightenment and verifying the fruit." At the same time, one must know how to allow oneself to transcend in a manner that is utterly true and authentic.
From the perspective of Buddhist principles, such karma can establish a relatively solid foundational practice. However, when approached through Daoist cultivation methods, although one may witness alignments with the universe, it remains as if separated by a layer of clear glass or mirror, unable to perceive all the profound inner workings. This is why those who tread the spiritual path or engage in communion with external spiritual realms often encounter inherent obstacles within themselves.
How is the nature of arising to be discerned?
How, then, does this arise and manifest? It is essential to understand that within the "nature of the Buddha," there also exists the "nature of the demon"; within the "nature of the demon," there also exists the "nature of the Buddha." This has been a point of obstruction in the human world since ancient times. How, then, can this ancient nature of "Buddha and demon" be mutually "transformed and harmonized"?
Only by truly and faithfully "transferring the covenant" can one genuinely enter the process of "transformation" for elevation, thereby achieving what is accomplished through "transformative transference"! Moreover, how can one perceive the growth of one's own karmic body upward through the processes of "covenant transference, transference of covenant, transformative transference, and transformation" of both Buddha-nature and demon-nature?
To understand how, within the human realm, one can integrate into the process of arising manifestation, eliminate negative energy fields, and absorb excellent, positive energy into one's own body—this is the most challenging obstacle for all sentient beings, the original spiritual Buddha-children, to comprehend.
Why is cultivation and transformation necessary in the human world? It is because we must address the long-standing, inherent "demonic old nature" within the human body and learn how to eliminate it—this is the true path! Without understanding the full context and relying solely on the desire to "achieve instant enlightenment and attain Buddhahood in a single lifetime" through scriptures, it is impossible!
The demonic mind arises in the present moment.
It seems as difficult as ascending to heaven! How then, in the human world, can one eradicate the primal demonic nature of one's old self, in order to transform and elevate one's entire approach to existence in this human realm? Otherwise, even if one enters into religion, no matter how much one sacrifices, dedicates, worships devoutly, or serves, it will only result in the karmic blessings of mutual rebirth in the next life!
For those who have cultivated for just one lifetime, they will possess greater blessings and resources in the next life to continue their practice and progress. This applies both to those who journey to spiritual mountains and to those who connect with the spiritual realms externally. It helps one understand why, in the human world, it is necessary to undergo cultivation and transformation in order to elevate oneself through practice within this realm.
However, it often causes the self to become further separated from one's own "original mind and nature," or from external entities such as deities, immortals, buddhas, ghosts, demons, evil spirits, mountain goblins, water monsters, and karmic creditors from past lives. This creates even greater obstacles to all future growth, elevation, and transcendence.
It is essential to understand that among them are all the karmic creditors from past lifetimes, who may even allow you to worship them or treat them as divine beings, immortals, or deities in your own home, connecting with you spiritually. But what if they say: "I am a ghost, a demon, or an evil spirit seeking to connect with you"? You would likely flee in terror, and might even be overwhelmed by intense fear.
Humans possess both the nature of Buddha and the nature of Mara.
This is precisely the manifestation of the compassionate and virtuous grace of Heaven, which allows all the karmic causes and effects from your past to be settled and repaid through the trials and tribulations of this lifetime. Thus, it can be said that those who steadfastly fulfill the divine mission of Heaven will achieve remarkably significant merits and benefits. Moreover, your own karmic creditors and adversaries may also directly ascend to the ranks of the immortals.
It lies in the fact that the very individuals subjected to retribution can genuinely bring an end to the cycle of karmic causality accumulated over lifetimes. In this human realm, if one fails to comprehend the complete manifestation of retribution and is immediately overwhelmed by trials, then even the creditors and adversaries from past grievances may find satisfaction and joy in exacting their due, thereby dissipating the accumulated resentments of many lifetimes. This is precisely the nature of the circumstances in the present situation.
Moreover, it can release all the grievances harbored within the heart; when such mutual fulfillment is achieved, it allows for the mutual completion of one's own cycle of cause and effect. This enables all the processes of retribution experienced in the human world to be thoroughly resolved as they truly are, thereby making it clear how all the goodness in sentient beings grows and transcends!
Moreover, not a single detail is overlooked. Why are there so many spiritually connected individuals and spirit mediums today, who also engage in such confirmations and spiritual gatherings? This is precisely the boundless compassion and great virtue of the Heavenly Realm, directed toward the mortal world, allowing sentient beings to truly resolve the karmic debts and repayments accumulated over countless lifetimes. What do you think of this? Can you grasp the profound mysteries within?
Repaying the karmic debts of many lifetimes,  
Walking the primordial path of the sacred mountain.
The arrangements of Heaven are truly ingenious;  
To complete them faithfully will surely be a sight to behold.
The arising of the demonic mind reveals great causes and conditions;  
The manifestation of the Buddha mind likewise appears clearly.
Humility and deference form the foundation,  
While arrogance and defiance hinder fulfillment.
This verse is shared with all sentient beings, original spirits, and fellow Buddha disciples for mutual encouragement. It truthfully elucidates the process and function of manifesting the demonic mind, hoping to bring clarity to how one's own obstacles arise. If one can live as a human rather than aspire to be a deity, the retribution of karma can be greatly reduced, allowing one's cultivation to deepen and flourish.
If it is a thorny sprout, and even when it seems invincible, with arrogance soaring high, the repayment for all grievances will inevitably accelerate, and may even be doubled to cause interference. Those who can grasp the key to this will surely remain at ease and undisturbed, as if truly ascending and transcending! Thank you all for your hard work, may all be auspicious. I have troubled the Chongxin Sect for a while, farewell!
## The Star Lord of Wood Virtue
The void's teachings form the foundation, while the radiant clouds of virtue nurture all beings with compassion.
The Immortal Maiden today meets the virtuous student, expounding the profound truths and genuine principles.
Good evening to all Saints, Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the North Hua Emperor has descended to compose the twenty-sixth chapter of "The True Thusness of the Great Dao," elucidating the causes and conditions behind the arising of demonic minds, as well as the karmic retribution within the human world. This serves as a mutual fulfillment, a revelation of celestial secrets that has been difficult to impart since ancient times, now brought to fruition.
To understand why there are so many seekers of spiritual mountains in the human world, one must recognize how the manifestation of "spiritual insight and mediumship" within oneself reveals personal obstacles and ignorance. Without the "transformation of profound mysteries to guide all beings," this principle would inevitably manifest as mysterious, wondrous, and genuine truths.
To guide and ferry the multitude of sentient beings, the original awakened beings and all living creatures, is the most authentic path. Under such conditions of cause and effect, can one comprehend how all encounters with the "foundation of spirituality" come about? It lies precisely in truly understanding the manifestations of one's own ignorance, which in turn can dissolve one's obstacles. One must realize all blind spots and understand how they arise!
##Rainbow Immortal Maiden of the Void
The Great Dao series unfolds across the cosmos,  
As demonic hearts dissolve, virtue and morality endure.
The demonic mind arises in the present moment.
The manifestation of the demonic mind can be observed in this situation: sentient beings and original spirit Buddha-disciples often encounter bottlenecks and obstacles, which, in the current era, can be said to be ubiquitous! When the demonic mind is revealed, one is bound to face numerous difficulties, especially when confronted with the actions of all past karmic creditors seeking retribution.
Furthermore, regarding the process of the emergence of demonic nature, demonic mind, and demonic temper, the method to dissolve such conditions and allow oneself to pass through them smoothly is a profound practice. This is something that sentient beings, the original spiritual Buddha-children, can understand in the course of their journey. By comprehending and transmitting this understanding, they can facilitate their own upward growth.
It is precisely through the process of manifesting all one's own ignorance and obstacles that one comes to understand: in the human world, if demonic nature is not eradicated and inner demons arise again, such limitations often lead to numerous bottlenecks and hindrances. Moreover, this can bring together all karmic creditors and adversaries, making it the optimal moment for them to seek retribution.
If the inner demons arise, coupled with the manifestation of a demonic heart, many of these difficulties make it hard to coexist with oneself in the human world. Upon entering the human realm, if one cannot smoothly dissolve all their own ignorance and obstacles, the desire to ascend and transcend becomes unattainable—it is not simply a matter of willing it to be so.
The inner demons are obstacles inherent in one's nature.
One is bound to encounter numerous obstacles that are difficult to overcome, which, in fact, stem from the inner demons deep within oneself. These not only shape one’s survival orientation in the human world but also present formidable barriers to personal growth. Thus, in the human realm, what would happen if one were to connect or communicate with the spiritual realm beyond?
Each process, level, and state precisely distinguishes the conditions and causes that bring about fulfillment. These inevitably interlink with all the habits formed throughout one's journey of existence, while also accumulating all past causes and effects together. This cycle of karma further solidifies obstacles that are difficult to overcome, inevitably making transcendent achievement exceedingly hard to attain.
If one manifests with a Buddha-mind, the influence of demonic nature will be diminished. When observing an individual or a sentient being among the original spiritual Buddha-children, entering a demonic state must arise from an inner demonic mind. Furthermore, in the process of harboring such a demonic mind, one can perceive obstacles and circumstances precisely because all actions and deeds become difficult to align with the human world of compassion and morality.
There is another type of mind that arises: one of arrogance, defiance, and a combination of various negative tendencies. The influence of these habits affects all sentient beings and original spiritual Buddha-natures. It can be said that such dispositions and temperaments, along with their corresponding actions, deviate entirely from the principles of humane existence and the essential norms of ethical conduct, fundamentally lacking any virtue whatsoever.
When the demonic mind arises, it must be transformed and eliminated.
Once again, it is incompatible with the harmony of heaven and earth, and is referred to as the arising of a demonic mind. In relation to what the demonic mind manifests, it should be regarded as the fundamental cause that is difficult to achieve. For sentient beings, original spirits, and Buddha's children who have entered the demonic realm, it is also challenging to connect with the habits and tendencies of heaven, earth, and humanity. This further deviates from the actions that sustain human existence.
It is precisely about eradicating the inner demons. When these inner demons arise, they are what we refer to as the sentient beings, the original spirits, and the Buddha's children! This state has long diverged from the requirements for human existence and has even deviated from the "ethical principles and moral codes" of the human world. One finds it difficult to change or eliminate such behaviors, and is further obstructed by the arising of inner demons.
Furthermore, the nature of the demonic mind is inherently difficult to connect with the nature of the Buddha mind. Within demonic nature lies the very limitation that prevents elevation; although similar to humans, these sentient beings exist solely within the realm of the "demonic mind and inner demons." For such original spirit Buddha-children, without great karmic affinity, it is exceedingly difficult to break free from and overcome these obstacles.
Within the causal body of demonic nature, it is even more so: a synthesis of arrogance, defiance, and all kinds of negative energies. In the "eighth consciousness" of the human world, when it manifests in relation to one's own "inner demons," it also contains the essence of true suchness within these inner demons. If this essence of true suchness cannot be manifested, it must be fundamentally transformed anew.
To reform the demonic mind requires utmost sincerity.
It will remain deeply entrenched in the "eighth consciousness" of the demonic nature within the human world. One can understand that the essence of this demonic nature fundamentally lacks virtue, possessing the Way but devoid of virtue. There is a saying in the human realm: "With the Way and virtue, one may become a deity; with the Way but without virtue, one will inevitably become a demon." The condition for becoming a demon lies in possessing the Way, yet lacking the cause and condition of virtue.
Furthermore, from the perspective of the human world, throughout all its processes, it is essential to genuinely transform negative habits and ingrained causes! If the human world cannot achieve true elevation, it can be said that one remains trapped in the vortex of cyclic existence within this realm. This vortex is ultimately of one’s own choosing, and others can hardly impose it upon you.
Furthermore, in the human world, when all aspects—habits, inertia, individuality, and innate nature—come together, they form the fundamental cause and condition for what is called "demonic nature." It can also be said that this is the initial manifestation of the demonic mind. In terms of the human world, the arising of the inner demon leads one into the realm and level of the demonic mind, something that sentient beings in humanity fundamentally fail to comprehend.
If sentient beings and original spirit Buddhas cannot achieve elevation, and with regard to the human world: once they enter the demonic realm where inner demons are stirred, they will join the ranks of the descendants of demonic nature. They will remain bound by such karmic conditions, and only through the great virtue and grace of the Heavenly Realm can they transform and elevate themselves away from the demonic state.
All manifestations of demonic nature are to be transformed and eliminated.
How can one change the inherent nature of negative causes to achieve elevation? It lies in human factors, which are comparatively faster than external influences. Through human agency, these negative habits—personality traits, tendencies, habits, and innate dispositions—can be reformed. If you doubt this, observe carefully: how have you yourself changed?
Do you also find yourself in such a situation? If you can perceive that you too are a manifestation of demonic nature, yet remain unaware, can you then rid yourselves of your own negative influences? This remains a point of doubt! For all sentient beings and original spirit Buddha-children in this world of emotions, it is the negative habits and tendencies within themselves that exert a pull, causing these undesirable traits to manifest!
It will bring all your past habits into the present moment, manifesting as your character. Such inherent tendencies have long been unfavorable, and through habitual repetition, they continue to persist. You should carefully reflect: have your habitual actions already formed an undesirable temperament and inertia?
It is precisely the process of one's inner demons being stirred and then sinking into a demonic mindset. Yet you all have long grown numb and indifferent, considering it a matter of habit. Moreover, this "old nature," which has long existed in humanity, is the very root of demonic affinities. How, then, can such a harmful old nature be reformed? Only by doing so can one truly manifest one's own Buddha-nature!
The eradication of the demonic heart is a necessity.
Such Buddha-nature is also the essence of true suchness. How can this Buddha-nature be regarded as the cause and condition for the original nature of aging? It can be further elevated and expressed as follows: The proper guiding function for human existence is "to be human as a human," not "to be human as a god." This will inevitably lead to a departure from all orientations of existence for sentient beings among humanity.
Furthermore, why is it that in the current era, there are so many who walk the spiritual path or connect with the divine? It is due to the grace and compassion of Heaven, which transforms all karmic roots accumulated over lifetimes, allowing one to shed the original, old nature and move toward greater elevation and growth, thereby fostering self-transcendence and upward advancement!
Regarding this primordial and inherent nature of "Buddha-nature and demon-nature," it is determined by human factors that can lead to ascension and transcendence, as well as human factors that can cause descent and downfall. For sentient beings and original spirit Buddha-disciples, it is through the process shaped by human factors that a distinction is made between ascending to transcendence or descending into the cycle of reincarnation.
Thus, one can clearly discern the karmic causes and innate qualities of the next life—truly "clear at a glance." All of this follows a discernible thread, as there exists a clarity that can already perceive the inherent nature and functional role of the next life's karmic connections. This reveals what kind of karmic conditions one will enter, as well as the level and state manifested.
In the human world, it is essential to understand how to elevate and transcend this primitive, inherent nature of humanity, rather than remaining trapped in the cycle of decline and reincarnation. How, then, can one ascend and progress? This rare opportunity and condition lie in truly benefiting oneself while also benefiting all sentient beings with compassion—this is the true path!
Alas, the human path is but a practice,  
For the nature of demonic karma lies at its core.
The Buddha-mind opens the bright side; the heart's demons are dispelled even more so.
Why do I journey to the Sacred Mountain?  
To repay the debts of enmity and kinship.
How should sentient beings act?  
To be human is the fundamental path.
This verse! It is shared with all sentient beings, original spirits, and Buddha's children to encourage one another: To eradicate the root causes of inner demons, one must first understand how to reflect upon oneself—whether habits, inertia, personality, or innate nature have long fallen into demonic influences. What do you all think of this? Hahaha! Thank you for your hard work in accompanying this writing. May all be auspicious. With apologies for disturbing the Chongxin lineage, farewell to all!
## Water Virtue Star Lord
The void of the infinite spans the cosmos,  
The colorful crane cultivates love in the mortal realm.
Today, the Immortal Maiden meets the worthy student,  
Together they discuss the future and guide towards salvation.
All Saints and Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Five Flowery Emperor Sovereign—specifically the Zhonghua Emperor Sovereign—has descended to compose the twenty-seventh chapter of "The True Thusness of the Great Dao." This chapter thoroughly and truthfully reveals and elevates the causes, conditions, and methods for transforming and eliminating the demonic mind, enabling all of you to genuinely reform and remove the obstacles manifested by your own ignorance.
Thus, one can understand that regarding oneself: habits, tendencies, personality, and innate nature, one must discern whether one has fallen into such conditions. If observing others, it becomes clear. You must comprehend whether you have entered the realm of "demonic nature, demonic mind, or inner demons"—this is precisely what you must thoroughly understand and penetrate!
Otherwise, for all sentient beings with emotions, the sum of their habits, tendencies, personalities, and innate natures has long led them into a demonic state, which they mistakenly regard as normal! I wonder if you desire this? Surely not! As intelligent and wise individuals, you should be able to observe yourselves with perfect clarity.
## Wuji Erguan Shengdi
The golden virtue spreads throughout the mortal world,  
As the Star Lord descends to manifest true enlightenment.
The works of the Great Dao series expand and flourish,  
readjusting to restore the original nature.
The Retribution by Karmic Creditors
The elimination of inner demons can be understood as follows: the human world is either one's own original nature or arises from mutual spiritual connections with the external world. It is only through the activation of the demonic mind that these influences can enter one's own thoughts and consciousness. Within this process, many aspects rely on one's own ideological framework. But what happens when one falls into the dominance of the conditioned consciousness?
When interacting with one's own original and innate nature, there is nothing to criticize. However, if one interacts with external entities—such as ghosts, monsters, or evil spirits—in an attempt to overcome such adversities, it is likely to be futile! When interacting with one's own karmic creditors or adversaries, two situations may arise: one is "complete accountability and retribution," and the other is "mutual growth and fulfillment."
The distinction lies precisely between: one being "complete accountability and confrontation," and the other being "mutual fulfillment." In the case of "complete accountability and confrontation," it involves first addressing one's own thoughts and perspectives, then step by step confronting the actions that have led oneself into an inescapable predicament. How, then, does such a situation arise?
All past karmic debts and retributions are pursued relentlessly, time and again. First, the blessings of the debtor are erased, then their wealth, family, career, and relationships are gradually stripped away and obstructed, ultimately pushing them into an irredeemable abyss. This is a form of retribution that severs and attacks every aspect of one's life—family, career, fortune, and social connections.
Readjust every step
For the recipient of retribution, first let them endure every hardship, then time and again, plunge them into distrust and isolation within all interpersonal relationships. Again and again, they are made to engage in religious supplication, questioning, and all forms of practice, leading them to wonder: in this life, having committed no major wrongs, why then are they met with such an abundance of obstacles?
However, why do we allow ourselves to fall into predicaments that are difficult to escape? If there is a great opportunity to change and rectify this, one may proceed smoothly. Yet, what is most feared is taking one wrong step, followed by another, causing every interaction with the outside world to hit a wall and plunge into an irreversible predicament. And for those already trapped in adversity, what then?
Moreover, for those who genuinely aspire to engage in spiritual practice, it guides their desires in a direction, clarifying whether their thoughts and concepts are correct or incorrect. Can these two aspects—understanding the correctness or incorrectness of the former and the latter—also lead to obtaining correct thoughts and concepts? No! It is to allow them to first have correct concepts, and then guide them into an incorrect line of thinking.
These conditions precisely constitute the comprehensive process of retribution commonly employed by karmic creditors. In terms of "mutual fulfillment," although karmic creditors may be worshipped and revered as primary deities, this also represents a reciprocal form of fulfillment—serving as the inverse counterpart to all past transgressions: acts of bullying, oppression, and tyranny, along with every form of retribution imposed upon these karmic creditors throughout the process.
How to Face One's Own Shortcomings
These causal conditions are, in the present moment, found everywhere! If karmic creditors hold official tokens or warrants, when the time is ripe, they may also enter into the agents of divine spirits, and in the process of receiving repayment alongside other karmic creditors, they simultaneously engage in actions that benefit the world and aid humanity.
On the other hand, it also allows both the recipient of retribution and the one who inflicts it to mutually fulfill and complete each other. This is the great compassion and supreme virtue of Heaven, enabling all those who create grievances and receive retribution, along with their karmic creditors, to genuinely resolve the cause and effect between them. This addresses all the "causes and effects" accumulated over countless lifetimes, thereby entering into a great karmic bond of mutual support and mutual fulfillment.
This divine opportunity and favorable affinity are abundant in the current circumstances—indeed, they are plentiful beyond measure. If we speak of karmic creditors and adversaries, they too can be realized through the divine role of intermediaries. Observe: the threads of such conditional affinities present openings to be seized and patterns to be traced, all of which can be manifested, verified, and fulfilled.
It is precisely the case that all spirits within the vast cosmos enter into the divine duties of agents, knowing that it is so, yet not knowing why it is so! Moreover, although this situation falls within the permissible bounds of celestial law, those who truly achieve ascension and transcendence are rare indeed! On one hand, there is mutual support; on the other, there is mutual fulfillment within this very circumstance.
It will become necessary to make adjustments.
This clarifies for you why, in the present era, there are temples and shrines at every turn. It can be said that under such circumstances, what conditions enable and fulfill the actions of retribution taken by karmic creditors and adversaries accumulated over countless lifetimes? Even for an orthodox lineage of the Great Dao, there is a traceable path to follow!
There are indeed signs to be discerned; one can perceive whether the leader is upright or not? Additionally, what is the nature of the educational and cultural teachings imparted by the immortals and buddhas? If they rely on miraculous manifestations, it is difficult to sustain them for long; if they are grounded in the teachings of truth, they can endure without deviation. However, ordinary sentient beings are often hasty, greedy for immediate gains, and seek quick results in their spiritual transformation!
Moreover, it often runs counter to the right path, constantly beseeching deities and Buddhas for solutions to one's encountered predicaments, seeking to alleviate hardships and sufferings. Yet, in such circumstances, there is a desire to hastily rectify and adjust. If one's mindset and perspectives remain incorrect, unchanged, and unadjusted, it can be said: in this lifetime, one has already been plagued by karmic creditors seeking retribution for an entire existence!
Adjust, transform, and recommence anew.
One's actions and deeds are precisely what lead oneself into a predicament that is difficult to reverse. This distinguishes it from a willing and persevering struggle for just recompense! In the world of human affairs, all "causes and effects" can be mutually fulfilled and supported. There are many threads to trace and numerous signs to discern.
It is also transformed by mindset and concepts. In terms of the human world: many enter into cultivation, but those who can truly elevate and transcend are rare! Moreover, among all the factors driven by human effort, humans can change everything in the present to achieve success, as well as rectify all current errors through adjustment. One should understand: how to grow and ascend upward!
Regarding the human mind and consciousness, it is precisely one's own actions and deeds that bear responsibility, and it is also driven by human factors. This is governed by one's own mind and consciousness. Throughout the process of "arising thoughts, stirring intentions, and embedding them into the subconscious," it is fundamentally a matter of mind and consciousness. Can one change their own negative predispositions and all accumulated habits?
One can understand that human factors are distinguished by one's own actions and behaviors, determining what conditions arise. Regarding the laws and principles of Heaven, if all sentient beings and original spirit Buddhas in the vast universe can truly attain ascension and transcendence, then if one makes erroneous choices, it will inevitably be difficult to elevate oneself in this lifetime and this body.
Readjust all functions.
Regarding such conditions, one can also foresee what the future holds! The success or failure of human endeavors truly depends on taking responsibility for one’s own actions—this is the reality. Otherwise, how can the cycle of cause and effect accumulated over countless lifetimes be resolved? Only through a change in mindset and perspective can one truly foster new understanding.
Is there a willingness to change one's mindset? If the mindset cannot be altered, it remains merely knowledge, making it difficult to overcome one's own ignorance and obstacles! By constructing a framework of reasoning to contemplate the very concept of mindset, one can understand: within human factors, one should take responsibility for this life and this body!
If one already possesses a conceptual framework and can even put it into action, achieving definitive change, this is the result! In confronting the hardships and ignorance one encounters, there must be actions taken and efforts exerted. In this human world, by striving to transform and dispel inner demons, favorable conditions and virtuous causes will arise for growth.
The Mental Process of the Arising and Manifestation of Afflictions
Through the actions guided by one's own consciousness and beliefs, one can transform incorrect patterns of thought, enabling oneself to walk the path of righteousness in this world and this life. Only then can one truly embark on the journey of the bright and great way! Human factors can lead to success or failure, granting oneself the opportunity and favorable conditions to make choices.
For sentient beings and original spirit disciples, it is possible to achieve a rectification of mindset and perspectives, and through action, one can alter the reception of karmic retribution. Do you not desire this? As for all beings in the great cosmos who share the same original—the primordial nature—with oneself, whether engaging in mutual spiritual connection with them or with the external world, this can surely be understood!
It can also be understood that, especially for those who have been spiritually connected through multiple lifetimes as "karmic creditors," this extraordinary condition of affinity serves as a guide for the propagation and enlightenment within the world of the Great Dao. It enables sentient beings with emotions to comprehend the specific conditions of their own elevation and spiritual level, thereby allowing them to benefit from their own virtuous qualities.
The mind's thoughts and consciousness give rise to contemplation,  
Once stirred, they delve into reasoning and speculation.
With the Alaya consciousness as the foundation, transformation and change are enacted as actions.
The primal stirrings of inner demons arise,  
When one's own old nature begins to gallop unchecked.
The Host of Resentments and Creditors Rejoin the Fray,  
To Achieve Divine Duties through Conquest and Remain.
This verse! Let all sentient beings, original spirits, and Buddha's disciples study it together; it will surely clarify why, in the human world, there exists such moments of connecting with external spiritual realms. Whether one enters into a state of having already undergone retribution and reckoning, or engages with external entities: ghosts, monsters, and evil spirits, it is a choice made by oneself, and also a step into the process of receiving recompense!
Today, you should understand how the entire process unfolds? It is through your own grasp and effort that you attain the world's most exceptional honor, realization, and understanding! This will enable genuine growth and elevation, allowing you to transcend and surely benefit yourselves greatly! Thank you all for your companionship and dedication in this work. May all be auspicious. With apologies for the disturbance at the Chongxin Sect, farewell to everyone!
##Fire Virtue Star Lord
Vast emptiness, through causes and conditions, brings forth abundance;  
Colored petals drift gracefully in the realm of immortals.
The Immortal Maiden today meets the virtuous student,  
Together they speak of the first creation of heaven and earth.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Great Dao Academy! Today, the Golden Virtue Star Lord has descended to compose the twenty-eighth chapter of "The True Thusness of the Great Dao." It focuses on readjusting oneself: transforming one's mindset, perspectives, thinking, and systems entirely. This is the path to attaining true and endless benefit for oneself.
Moreover, regarding the aspects that can be changed through human effort, it is even more about elevating and transcending oneself. If one’s own mindset, perspectives, thinking, and systems find it difficult to benefit, and when viewed in the context of this life and this world, it merely becomes a period of reaping what one has sown. You may carefully observe whether this is indeed the case.
There is far too much to recount here. In particular, some temples and halls that engage in aiding the world allow one to witness their own process—how is this possible? Through the weekly aid activities held by our lineage on Wednesdays and Saturdays, one can understand how the rewards and retributions in this life and this body are meted out. For the students of the Chongxin lineage, some have also experienced this in the same way!
Your own actions and deeds are precisely what lead to receiving retribution and repayment—how then can they be fully resolved? The Immortals and Buddhas may silently lend a great helping hand, enabling you to truly and completely dissolve such karmic obstacles! Why do some believe that even after entering the Chongxin lineage, there are still many karmic creditors seeking repayment? You may ponder this carefully!
In certain temples and halls, during the processes of spiritual transformation and worldly intervention, it is often difficult to achieve a truly thorough resolution that brings about a lifetime of fulfillment. Instead, individuals are first given a taste of temporary benefits, only to be observed over time as they, like many human beings, fall back into old patterns. They struggle to change their own flaws: the errors rooted in their habits, tendencies, inherent nature, and personality.
The Chongxin lineage does not adopt this method or approach. It is essential to understand: why do we urge you to attain enlightenment in this very moment, so that you may achieve the stages of Buddhahood in this lifetime? Even in the face of such minor retributions at present, some students have already begun to complain incessantly. Moreover, their mentality, perspectives, thinking, and actions are all difficult to change. What can be done?
How can one eliminate all the cycles of cause and effect accumulated over countless lifetimes? If in this present life one does not change, remove, resolve, or pacify these karmic debts, can you expect to attain enlightenment in this very lifetime and become a Buddha? That is impossible! This is precisely why the Chongxin lineage requires you, under the compassionate protection of the immortals and Buddhas, to completely settle all karmic debts and retributions.
It is precisely to ensure that in your next life, you will not have to undergo this again. The compassionate grace bestowed upon all immortals and buddhas of the Chongxin lineage is a great celestial opportunity and rare affinity that you would hardly encounter even over countless lifetimes. You must deeply contemplate and cherish this, for it is in relation to your own upward growth, elevation, and transcendence, and it truly offers the means to benefit.
##Wuji Three Passes Sage Emperor
The wood transforms the earth, spreading verdant green; virtue shapes humanity, fostering righteous spirit.
The starlight shines brightly in the heavens,  
The ruler speaks of a time to transform the environment.
Changing the environment leads to goodness and transcendence.
Re-adjusting one's own thoughts and consciousness, if one bases their actions on ideology when observing the deeds of all those who walk the spiritual path, it will stir the nature of external evil spirits to form mutual reliance. Moreover, one will act from their own inner demons, unable to change or readjust, thus easily falling into limitations.
I fear that in the future, we may inevitably find ourselves in predicaments that are difficult to resolve. It is necessary to readjust our approach, as this will make it easier to transform all encountered hardships and obstacles. For all sentient beings and spiritual disciples of the Buddha, how can one discern, in the stirring of thoughts and intentions, whether one is entering a state of Buddha-nature or falling into a demonic realm? The distinction between these two is profound, and their effects differ greatly.
Start with your own thoughts and consciousness. If it is difficult to change your own thoughts and consciousness, it is impossible to hope to change the environment! In the realm of demons, it is precisely this extreme difficulty of change that constitutes the predicament. Moreover, it has already deviated from the principles that should govern human life—daily routines, ethical morals, and the dependencies necessary for survival.
Do not enter into the realm of deviance and heresy.
Furthermore, there are many individuals in the human realm who rely on their own behaviors and actions for sustenance. It is essential to understand that the primary causes and conditions for survival in the human realm have made it difficult to truly live a human life. Some, believing they bear the heavy responsibilities bestowed by Heaven, become arrogant and consider themselves exceptionally remarkable.
It is essential to understand: human factors can lead an upright person astray onto a deviant path, all while believing they are shouldering a great responsibility entrusted by Heaven. In this state, they will encounter even more hardships and obstacles, yet lack the guidance of genuine virtuous wisdom, all the while convinced that they are continuously carrying out the weighty duties bestowed by Heaven.
I fear that throughout one's entire life, it may be truly difficult to achieve genuine elevation. In the present moment, such a situation is all too common—if one is not careful, it is easy to fall into the self-imposed obstacles one has set! To break free from these self-imposed obstacles, to seek liberation? I fear it may be as difficult as ascending to the heavens! In the human world, it is one's own survival orientation that serves as the guiding principle.
Furthermore, when undertaking the duties and missions entrusted by Heaven, one must clearly understand one's own actions and all the causal conditions throughout the entire process. It is essential to discern whether these are genuinely fulfilled or merely following others' opinions. Additionally, one must recognize that this can become a cause for personal inflation. Therefore, it is crucial to understand how to proceed when facing such self-inflation.
Opportunity for change ascends upward.
If one can proceed step by step and methodically, it allows for steady and solid progress forward. However, the greatest fear lies in losing self-awareness, compounded by the influence of one's own thoughts and consciousness. When these two factors converge and reinforce each other, it becomes exceedingly difficult to turn back.
To understand that in this state and situation, it is already very difficult to turn back—whether the future will be right or wrong can then become quite clear! Once again, one finds oneself in such a circumstance. If one can recognize one's own shortcomings and deficiencies, change can come relatively quickly. But if one keeps pressing forward without the guidance of wise and virtuous mentors, what can be done?
To make them aware of their own shortcomings and deficiencies, and to encourage them to cultivate and change accordingly, is more likely to lead to achievement. This is because in the human world, often, failing to pass one checkpoint will affect the trials of the next. You may carefully observe that from birth to old age and death, every stage, every environment, and every circumstance in life presents such challenges.
All of these are achieved by passing through each checkpoint and barrier one by one, and the next opportunity arises again through the convergence of causes and conditions. If one fails to pass through these checkpoints and barriers, then throughout an entire lifetime, one will remain trapped within such trials. This applies equally to those who walk the spiritual path or serve as spirit mediums. Moreover, it lies at the critical juncture where human factors can lead to either success or failure.
The Key to Success or Failure in Psychic Communication and Spiritual Connection
It can also accomplish the supreme great cause, as well as descend into endless tribulations within the cycle of rebirth! Moreover, for the human world, if one cannot change their way of thinking and perspective, yet desires to alter their environment, do you believe it is possible? The construction of thought is what sentient beings, the original spiritual Buddha-children, inherit, accumulating knowledge to foster the growth of wisdom.
Regarding the next application of the crystallization of wisdom, this mutual growth and learning, as observed from your human world, precisely involves establishing and deepening the foundation of the thought system. Within the construction of thought, it also allows for the transformation of one's own ideological framework, which is crucial for whether the next action can be carried out faithfully.
If one can maintain a very correct direction within the framework of thought, coupled with the perseverance of action, it is through the fulfillment of action that one can genuinely transform the outcomes of all circumstances—this is the true nature of reality! Moreover, such outcomes serve as the foundation for the perseverance of action and are also the results of future actions.
The process of change arises from the environment, and so it is with your human world. Without discriminating among any affairs, all are thus! One must, through the strength of one’s own actions, engage in the reformation of one’s own system of thought. The human world is precisely that which, driven by all past ignorance, enters into the completeness of the ideological system.
Circumstances shape the distinction between good and evil.
To transform the outcomes of the afflictions one encounters by altering the processes of ignorance and unawareness is driven and accumulated by the force of action. How can one, through human agency, bring about changes to the future environment? It must depend on whether the concepts within one’s thinking are elevated and allowed to grow upward.
It becomes the boundary between ascending transcendence or descending reincarnation, which can also be described as the distinction between "success and failure." Therefore, in the human world, it lies precisely in one's own actions, all of which, through one's own ideological system, enter into one's own thought patterns, thereby shaping the differences between a favorable or unfavorable future.
If one cannot maintain the momentum of action within one's own system of thought, and yet hopes to alter the environment through future outcomes, do you believe such an approach can bring about change? Impossible! For the very persistence of one's own capacity for action is rooted in a central conviction—a steadfast determination to achieve the goal.
When one cannot comprehend the hardships and obstacles they face, how can they become aware of their own shortcomings? Before seeking to change the adverse circumstances around them, it is necessary first to transform one's own mindset. For those who walk the spiritual path or are attuned to the spiritual realm, how should they harmonize their thoughts and consciousness to achieve mutual fulfillment?
The environment will shape the conditions for survival.
One must prevent oneself from remaining trapped in the obstacles born of ignorance. How can such obstacles be overcome? It is through making changes in human factors that the right path is found! Only then can one truly become the master of oneself, rather than living a lifetime in ignorance, drifting through life in a state of confusion. That is truly sorrowful, and among sentient beings, there are far too many who live this way!
Through one's own contemplation and methods to achieve fulfillment, the original spiritual beings and Buddha's disciples in this present era find it difficult to change themselves due to obstacles caused by human factors. In response to the demands of survival and dependence in the human world, they demonstrate how human efforts can alter outcomes. Yet, for those who traverse the spiritual mountains, despite all their hardships, in the end, it often amounts to nothing.
How can one then take responsibility for this life and this body? Difficult indeed! Difficult indeed! Moreover, in the human world, it is more practical to understand that there is a process of karmic creditors seeking retribution. Through tracing the connections, one can discern whether it has entered the cycle of cause and effect, where debts are demanded and repaid.
The favorable or unfavorable retribution of karma is repaid accordingly.
The world of sentient beings is necessarily perfected through the interplay of environment and the workings of cause and effect.
First: One must possess a wealth of fortunate affinities.
Second: It is essential to ground it in the true principles and realities.
Third: One must work to eliminate one's own ignorance.
Fourth: one must examine and reflect upon one's own actions and conduct.
Fifth: one must have a virtuous mentor to provide guidance and instruction.
Sixth: It is necessary to have righteous, upright, enlightened, wise, and insightful immortals and buddhas come to provide protection and assistance, enabling the genuine removal of the obstacles of ignorance within oneself.
The above points highlight the significant shortcomings and deficiencies that one may encounter when walking the spiritual path, speaking spiritual languages, composing spiritual texts, or acting as a spiritual medium. How, then, can these be properly addressed? The correct path lies in following the guidance of enlightened teachers and immortals. This involves removing future obstacles of ignorance through one’s own efforts and fulfillment in the human world.
Furthermore, when all conditions are not fully met, one may fall into mere practice without truly enhancing future attainments. It is essential to understand whether one is following the guidance of enlightened teachers—those with right knowledge, right view, right equanimity, and right awakening—to transform and eliminate all obscurations and obstacles of the human world. Only then can one ascend and transcend!
Construction of a System of Thought
This notion of being off by a hair's breadth at the start, only to miss the mark by a thousand miles, raises the question: from the very beginning, can one truly foresee the future? How do all actions and endeavors unfold throughout this process? This is precisely the point of divergence! Without the support of virtuous karma to bring it to fruition, it is relatively difficult to enter into a religion that is upright, follows the correct path, upholds proper principles, and leads to true enlightenment.
In today's world, all religions are each larger and more elevated than the last, meaning each is more inflated than the previous! One must understand: no matter how great or how high the level of celestial beings and religions may be, without truth as their foundation, they are merely fleeting blossoms, unlikely to endure for long!
It is essential to understand: what is achieved through human effort lies precisely in a realm of influence that is both applicable and capable of altering one's own habits of life. Only by enabling oneself to confront, transform, and eliminate one's own ignorance can one attain true reality. In the tug-of-war between the "ways of the Buddha and the demon" in today's world, one must distinguish between the two sides.
Moreover, for all sentient beings and original spirit Buddha-children in such times, whether one enters the path of Buddha or the path of demons—the distinction between these two—is also chosen by oneself. Whether it leads to the road of accomplishment or the road of downfall in the future can be understood precisely in the present moment, that is, one can discern the difference between achievement and decline.
The mind, thoughts, and consciousness shift in contemplation;  
The form of consciousness is self-determined.
Actions and deeds follow closely,  
Pushing upward and pulling downward in two directions.
To change the environment, act with truthfulness;  
Let the strength of action provide support.
Perseverance strengthens resolve,  
Outcomes and circumstances mutually inform.
This verse is shared with all sentient beings and original spirit Buddhas-to-be for mutual encouragement: to truly distinguish between entering the Buddhist path and the demonic path, and to recognize that human factors, which we ourselves can control, determine our future outcomes. This can be clearly perceived and understood in the present moment. Very well, thank you all for your efforts. Farewell, everyone!
##Lord of the Earthly Virtue Star
Education arises from the void of causes and conditions,  
As the rainbow in the sky signals the time of return.
The Immortal Maiden convened with various divine beings, all joining in auspicious harmony to achieve enlightenment.
All Saints, Buddhas, and virtuous beings, as well as the spiritual cultivation scholars of the Wuji Great Tao Academy, good evening! Today, one of the Five Virtue Star Lords—the Wood Virtue Star Lord—has descended to compose the twenty-ninth chapter of the Great Tao True Suchness. He further elaborates on the fulfillment and actions of transforming and renewing the environment, offering mutual fulfillment to all students and the myriad original spirit Buddha-children.
Understand this: Without one's own system of thought, it is difficult to have the strength of transformative action as support. Only when one can change the environment in the future does it become true reality! If it is hard to foster one's own system of thought, and there is fundamentally no such thinking or concept, how can the strength of action possibly arise?
Regarding the environment and outcomes, no matter how great the entrusted destiny and mission may be, what do you think? This is the dividing line between success and failure! It is also the boundary between entering a demonic realm and a Buddha realm; these two are separated by a hair's breadth, yet the difference spans a thousand miles. One must recognize the function of the true principle to take responsibility for this lifetime!
## Wuji Siming Zhenjun
Water serves as the foundation for existence,  
Virtue connects heaven and earth, nurturing all living beings.
The Star Lord descends to inscribe the Book of True Suchness,  
Elevating the root and essence of the primordial spirit to clarity.
The Function of Elevating Human Spirituality
By transforming the environment, one can come to understand that, in the process of truly engaging in religious practice, one must provide oneself with the fundamental causes and conditions for upward advancement from the human world. This is the primary cause and condition for the growth of all sentient beings and original spirit Buddha-children within the human world. In the midst of one’s survival and dependence, it is essential to have a function of elevation.
This enhancement enables all sentient beings and original spirit Buddhas in the vast universe to integrate into the comfort, convenience, and universality of their chosen way of life! Moreover, for those cultivating in the human realm, it aligns with the sustenance of life, as sustenance relies on the fundamental need for currency circulation. Without such circulation, there would be a lack of the causal conditions for a universally accepted currency.
One must first be sufficiently endowed with the blessings of virtue and favorable conditions before seeking to possess an ample supply of currency, as this is relatively easier. If one cannot first attain the blessings of virtue and favorable conditions, the pursuit of monetary resources will inevitably be lacking. Moreover, currency is governed by water, which meets the survival needs of humanity. The circulation of water is sustained by the blessings of virtue, and only through this can abundance be achieved.
Those with virtuous merit can create causes and conditions to enjoy the long-term benefits of prosperity, which is a primary fundamental cause often pursued by sentient beings and original spirit Buddha-children. However, without first possessing sufficient virtuous merit, one who seeks abundant prosperity may find it difficult to accumulate and attain it, managing only a meager amount to barely sustain warmth and satiety.
Enhancement can also serve as a benefit.
It is essential to rely on the causes and conditions of merit and virtue, which can gather such wealth energy through the circulation of water! For all the original spirit Buddhas and disciples within the vast universe and earthly realm who can enter into such conditions, this also serves to elevate their own energy bodies and attain benefits. In such circumstances, if all sentient beings of the human race can fully possess the energy body of merit and virtue, they may aspire to elevate their own currency of spiritual attainment.
Alternatively, it is more practical to fully cultivate one's own blessings. For the energy body of virtue and merit, when it is abundant and accumulated to full capacity, one can then aspire to achieve all human endeavors as desired. In the human world, without such virtue and merit energy, it is essential to first accumulate sufficient good karma and virtuous causes.
Only then can one achieve success in the human world. This does not come out of thin air but is attained through all the efforts and struggles of this life and this body. If one does not strive and struggle, yet desires abundant blessings and fortune, it is likely impossible to achieve the fullness of one's own energetic being.
This is a great cause aspired to and pursued by all sentient beings: how to enable the original spiritual Buddhas among sentient beings to enter their own fully abundant field of merit and virtue amidst such circumstances. Yet, it remains unknown whether you desire this or not. If one can accumulate a sufficient treasury of merit and virtue, one may seek to create and accomplish all endeavors.
Spiritual development encompasses all growth.
Having already accumulated abundant blessings and karmic energy, under such conditions, one can proceed step by step. All the cosmic opportunities one desires will surely accumulate through one's own creation, benefiting one's own rich growth! What is created in the pursuit of elevation for all races in the great world is precisely the gift of heavenly opportunities and favorable conditions.
Furthermore, regarding the differentiation of what enters one's own spirituality, the distinction between treating oneself with "the true suchness of Buddha-nature" or "the true suchness of demonic nature" can allow all sentient beings and original spirit Buddha-children in the world, in this era, to enter into a state where they either act through spirituality or through human nature, thereby enabling a detailed observation of the origins and consequences.
The distinction among human races differs from that of sages, immortals, and Buddhas. By engaging with this distinction, one immerses oneself in the pursuit of spirituality, thereby differentiating between the "true suchness of Buddha-nature" and the "true suchness of demonic nature." For sentient beings and original spirit Buddha-children, this often leads to the manifestation of demonic nature—where consciousness and spirit dominate.
Therefore, no method can be universally applied to human existence; one must rely on the functions of the physical body to achieve the screening function of one's "spiritual seed cause" within the human world. The spiritual seed cause is differentiated across many levels, and these levels further distinguish between the "true suchness of Buddha-nature" and the "true suchness of demon-nature," as well as numerous other layers.
The True Suchness of Buddha-Nature and the True Suchness of Demonic Nature
Sentient beings often fail to comprehend and manifest their own "Buddha-nature and true suchness." Instead, they frequently give rise to the "demonic nature and true suchness," which prevents them from harmonizing with the true way of existence. This inevitably gives rise to numerous stubborn obstacles that are difficult to resolve. Alas, it is an unavoidable predicament! Sentient beings often choose for themselves a grand path or heavenly ladder they wish to tread.
However, if one fails to comprehend the manifestation of the Buddha-nature (True Suchness), one may instead fall into the manifestation of the demonic nature. In truth, how can one, in the current circumstances, achieve a state where one can easily distinguish between the "True Suchness of Buddha-nature" and the "True Suchness of demonic nature" within the human world? It is through the accumulation of daily existence!
It is essential to accumulate wisdom through one's own religious knowledge, thereby entering the realm of "Buddha-nature and True Suchness"! Furthermore, both "Buddha-nature" and "demonic nature" can either elevate and transcend the myriad original spiritual beings and Buddha-children across the vast universe or cause them to descend into the cycles of reincarnation and suffering. It is within this very process that human beings live their lives.
Furthermore, sentient beings and original spirit Buddha-disciples will, in this very lifetime, engage in the practice of "purifying defilement or defiling purity," which makes it relatively easier to discern and differentiate within the system of "Buddha-nature and true suchness." If one falls into "staining impurity or defiling filth," it becomes closer to the manifestation of demon-nature and true suchness. Additionally, human-driven factors contribute to the desires of the human world, enabling upward progress.
The distinction of spirituality lies between the Buddha and the demon, the true suchness.
However, it is often impossible to ascend and transcend as one desires; instead, one may continuously manifest the "demonic true suchness" within an unfavorable aura. If the human world fails to recognize and cultivate the manifestation of its own "Buddha-nature true suchness" for creation and realization, it will merely fall into the prominence of demonic manifestation.
In the human realm, it is difficult to be one's own master; instead, one often falls into the whirlpool of worldly illusions and the entanglements of this life, becoming a slave to oneself. However, if human factors can be changed, it is possible to transform the "demonic nature into true suchness." Unwavering determination and perseverance are indispensable, and correct understanding is equally essential!
The proper path and methods are indispensable, the encouragement of virtuous mentors is indispensable, and the protection of immortals, Buddhas, sages, deities, and bodhisattvas is also indispensable! It is essential to understand that when confronting the "demonic nature of true suchness," it will inevitably create karma, evil, and sin for oneself. Whether it involves karmic creditors from past lives or interactions with ghosts, evil spirits, and demons, this must be clearly recognized!
The Importance of Elevating Spirituality
It also aligns with all external entities: mountain demons, water spirits, and the like. When these beings and oneself mutually stir and connect spiritually, it is inevitably driven by all karmic retributions accumulated over countless lifetimes. If one finds oneself in such a situation, would you say there is no causation behind it? Or is it perhaps brought upon by one's own actions?
Furthermore, all that has been brought about by previous causes and conditions, and throughout countless lifetimes, if such causes and conditions had not existed, would it have been possible for them to come into contact with you? It would be impossible! For all those who are able to come into contact with one another have, in all past lives and through all causes and conditions, mutually supported and fulfilled each other. Only then, in this lifetime and this existence, is there the opportunity to ascend and grow.
One can thus enter into the outcome of mutual interaction. Whether such karma proves to be virtuous, vile, fragile, or blessed depends entirely on oneself within this context—where genuine change can be made! It is essential to allow the "Buddha-nature" to manifest, rather than remaining perpetually deluded by the display of the "demonic nature."
Buddha and Mara pull against each other.
In truth, the human world rarely comprehends the causes and conditions behind such matters! Most believe they have willingly chosen to pursue this path, thus entering the distinctions between those who walk the spiritual mountains and those who serve as spirit mediums. Furthermore, those who seek to change through human effort must possess genuine determination and perseverance, supported by the mutual encouragement and salvation of wise mentors, immortals, and Buddhas, before improvement can be achieved.
If one's will is not steadfast, it is easy to fall into the demonic causal body, remaining trapped in such a state. In the human world, this state manifests as complete dependence on worldly survival, having long deviated from one's own actions and strayed from the norms of human ethics and morality. In your words, it is to be "no longer human"!
But it can already be said: this person has become "foolish" and "dim-witted," meaning that you, as observers, will find it difficult to approve of all their actions. This situation inevitably arises, and from a human perspective: do you think you can avoid it? No! Conversely, how then can one continue to grow upward, transcend, and elevate beyond?
Elevating the mind uplifts the spirit;  
Manifesting the Buddha-nature attests to self-realization.
Demonic nature reveals itself in error; the foolish fail to discern the truth.
Transform the environment with dedication, elevate the spirit to live as a true human being.
Step by step, each footprint leaves a mark;  
Every mark, steadfast, returns to the true essence.
This verse is shared with all sentient beings and original spirit Buddhas for mutual encouragement. Regarding the causes for elevating spirituality, it can also serve to distinguish between "Buddha-nature Suchness" and "Demonic-nature Suchness." In truth, what can truly change oneself is none other than oneself! All external factors are merely conditions that provide opportunities for one's own transformation.
If one cannot change oneself, there will still be such opportunities in the next life to enter into these circumstances. To go through it all over again then would be truly sorrowful! Can one clearly see all the causes and effects, and understand the reasons behind them? I have troubled everyone, disturbing the Chongxin lineage for a while. Farewell, everyone!
##Nanping Daoji Ancient Buddha
The decree of the boundless cause was issued early;  
The two Lords Guan ascended the platform to expound.
Together, we gather with divine beings and sages,  
Growing and learning toward the future shore.
All Saints and Buddhas, virtuous students, and spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Five Virtue Star Lords—specifically, the Water Virtue Star Lord—have descended to compose the thirtieth chapter of "The True Thusness of the Great Dao." This chapter elucidates the causes and conditions for elevating spirituality and provides a clear analysis of the distinction between one's "Buddha-nature True Thusness" and "demonic-nature True Thusness" for the benefit of all virtuous students.
Regarding all the virtuous affinities within the Chongxin lineage, there will be genuine elevation and creation, which benefits both oneself and all sentient beings with compassion. May all good and virtuous causes flourish, and may we, both new and old students alike, unite our hearts and efforts to vigorously promote and expand the sacred mission of the Five Phases. Only then can it be truly realized!
## The Supreme Emperor of the Mysterious Heaven of the Wuji
The virtue of fire shines brightly across the vast universe,  
While the benevolent Star Lord extends his compassionate grace.
The Great Dao, True Suchness, Chapter Thirty-One: The Chapter of Buddha-Nature, True Suchness, Opening the Way
All sentient beings possess the Buddha-nature.
Transforming one's environment can serve as a means for spiritual elevation. This process can be further distinguished into levels and states of elevation, allowing one to understand self-transcendence and foster growth through the cultivation of spiritual awareness. Conversely, if one descends into the cycle of rebirth, it results from spiritual ignorance leading to a decline. Thus, a distinction can be made between the elevation or descent of spiritual consciousness itself.
It is through the "true suchness of Buddha-nature" and the "true suchness of demon-nature" that the human world is sustained and functions. This process can be elucidated and realized by those who are awakened. Through this understanding, one can comprehend how the innate clarity of spiritual awareness in the human world manifests due to its inherent nature. If the original clarity of awakened nature further penetrates spiritual awareness, all past causes and effects will be fully revealed.
It can also clearly discern all matters of the human world and any affairs of all heavenly realms. Although all processes of such human worldly ways have already faded away, through the "spiritual awareness" itself to elucidate and comprehend, under such conditions, one can also achieve a state of considerable clarity in connecting with one's own "spiritual awareness."
Spiritual awareness is a state that illuminates one's original heart and nature with clarity and transparency. For sentient beings and original spirit disciples in the human world, if they cannot comprehend all past causes and effects, they will lack the fundamental brightness of Buddha-nature. This deficiency arises because, through human intervention, they encounter all affairs that have occurred in the past.
All occurrences are recorded in the eight consciousnesses.
It is possible to present each scene before one's own eyes, and even to bring forth all future events into view. However, the past cannot be altered, while all outcomes that are yet to occur can be changed through human intervention. In turn, these human actions shape the manifestation of cause and effect.
Regarding the cause and effect of all matters, it is a form of mutual cycle. It is precisely within this cyclical system that transformation and overcoming can be achieved through human effort. This marks the boundary between success and failure in human endeavors. To fully comprehend this spiritual principle is to undergo the entire process of realization as an "enlightened one."
The human world is precisely where there is a great deficiency in the spiritual awareness that one comprehends. Moreover, humans are hindered by their own ignorance and confusion, which obstruct the thoroughness of their spiritual insight. This is because spiritual awareness is rooted in the fundamental consciousness, serving as the basis for all clear causes and conditions. This is also what an enlightened individual can understand through their actions, and such understanding is further validated through personal experience.
It serves as an elevating and enlightening force, enabling one to benefit the world after achieving self-cultivation. In the human realm, one may progress through the stages of "Śrāvaka, Pratyekabuddha, Arhat, and Bodhisattva" to ultimately attain the profound realization of Buddhahood—precisely advancing from the Bodhisattva stage to the Buddha stage.
The essence of Buddha-nature manifests within suchness.
The entire process further involves: integrating the Lesser Vehicle and the Middle Vehicle into the Supreme Vehicle, and then advancing into the practice of the Great Vehicle. For one who has already realized the "Wisdom of the Dharmadhatu Essence," this is a step-by-step path to fulfillment. This is because the "Wisdom of the Dharmadhatu Essence" corresponds precisely to the first stage of the Buddha realm, enabling the genuine establishment of human existence and all its orientations and actions.
This level of spiritual attainment is one where one has already transcended the human world, yet the physical body remains in the mortal realm. This process is described as that of a realized being, an enlightened one, or a fruition-attainer. Moreover, Buddha-nature is the original, fundamental essence of all sentient beings and spiritual children of the Buddha. Since this fundamental essence exists within the human world, why is it unable to manifest itself?
Instead, it has always been deeply embedded within your "ninth consciousness," unable to manifest itself. Moreover, within the "eighth ālaya-vijñāna," the fundamental cause can give rise to both the "Buddha-nature of true suchness" and the "demonic-nature of true suchness." This represents the dual aspect of a single fundamental cause—the "DNA" of the human world.
The sentient world also confronts such Buddha-nature and demon-nature. Most people are only aware of Buddha-nature, yet dare not mention demon-nature. Does this mean demon-nature does not exist? Not so! Rather, Buddha-nature and demon-nature complement each other. All sentient beings, original spirits, and Buddha-children in the human world undergo a cyclical process of another level and realm.
True Suchness distinguishes the authenticity of all things.
Through realization in the clarity of spirituality, one can achieve true lucidity, elevating one's original nature toward human accomplishment rather than blindly sinking into human degradation. This causal process cannot be altered by the ordinary human world alone; it requires the guidance of virtuous mentors and the enlightenment of immortals and buddhas to attain its authentic essence.
It is the essence of "one's own true suchness nature." This intrinsic quality of "one's own true suchness nature" is deepened through personal learning and growth, enabling a more profound understanding and thorough comprehension of matters. Sentient beings and original spirit Buddha-disciples often perceive only the surface without grasping the inner meaning, and are unable to discern the complete context and underlying connections.
Often, we are tainted by the circumstances of the times and the distractions of the five senses, unable to clearly perceive the causes, conditions, and processes behind the beginning and end of all matters. We are frequently obstructed by the very nature of our own awareness, finding it difficult to see any single matter clearly. This is due to a lack of experience, knowledge, and wisdom, and is further constrained by the unavoidable realities of human existence.
In the pursuit of livelihood, one often compromises the expression of one's spiritual essence, being entangled by such delusions. It becomes difficult to truly comprehend the causes and conditions behind the beginning and end of any matter, and one remains unable to understand one's own true nature. This is because the "true" is not false, and the "suchness" represents the constant application.
The spiritual essence inherently possesses true suchness.
It is genuine and not false, capable of enduring as a constant source of sustenance; this essence of true suchness, for sentient beings and original spiritual Buddha-nature, can truly permeate the reality of daily life. Moreover, it arises from the nature of true suchness, allowing one to unfold one's own original, primordial nature. Thus, how might you come to understand your own original, primordial nature?
Sentient beings and original spirit Buddhas, fundamentally unable to enhance their "innate spiritual awareness," often become solely fixated on survival. In doing so, they may bury the path of returning to the Great Dao's heavenly ladder—a journey that could have been accomplished within a single lifetime—all for the sake of survival.
Such human beings are everywhere; some may understand that they have the ladder to return to the Great Dao, yet they are hindered by pride, and moreover, the experiences of human life and the karma they have accumulated make it difficult for them to encounter the conditions needed to enter the path of return. In truth, those who attain true suchness are truly able to act according to their own will, and this is the genuine principle and framework of fulfillment!
Such conditions for you students of virtue within the Chongxin lineage—do you not realize that nearly a decade has passed since you joined the Chongxin lineage? How many among you have truly been able to practice as you wish? Often, your knowledge, experience, and wisdom are applied merely to the threshold of your own survival: the need to live, to earn a living, to seek comfort, convenience, and broader acceptance.
The true primordial spirit is as compliant as water.
I wonder how many of you can truly practice cultivation as you wish? This is precisely the essence of True Suchness being elevated! With all karmic retributions falling upon oneself for repayment, how many can genuinely elevate the true principles of their aspirations? Or is it still difficult to cultivate as one wishes, making the practice increasingly arduous?
These two aspects represent the choices that sentient beings and original spirit Buddhas often face. For a genuine and dedicated practitioner, they serve as a guiding compass for one's goals, enabling one to navigate the human world free from the pressures of daily life. They also allow for the arrangement of one's time to focus on the paramount matter of life and death in the present moment.
The process of accumulating learning and cultivation is constrained by sentient beings, often making it impossible to practice with true freedom. However, the Heavens have opened the great lineage of "the True Buddha is within the heart," guiding and transforming all four hundred million disciples of the "True Buddha Heart School" descended from the Green and Red Yang. This can be expressed as: "Step into the Chongxin Hall of Sacred Decree, return and transcend to manifest oneself!"
This is not a false statement, and it can also be said that those who were granted titles in the past in "Investiture of the Gods" have long since descended into the mortal world, once again undergoing an even more transcendent elevation.
At the end of kalpa, the one stroke is known to all under heaven;  
The truth spreads far and wide, guiding the virtuous across the appointed time.
The True Buddha Heart Sect transcends all, returning to the foundation of heavenly virtue in perfect completion.
The Buddha-nature and true suchness embody all true realities.
This is for all four hundred million disciples of the Buddha who are truly gathered within the Chongxin lineage to propagate the teachings, making sacrifices and offering devotion. All shall have their names inscribed in the future Heaven, becoming truly liberated beings who transcend all bounds! This celestial opportunity is bestowed upon the mortal world, allowing the true Buddha within the heart to propagate and ascend, transcending all—this is indeed the established policy of Heaven being carried out.
It can be understood that the survival of the human path is the "wisdom of the dharmadhatu's essential nature." However, the teachings of contemporary religions are confined to the "great mirror wisdom" and fail to penetrate the realization of the "wisdom of the dharmadhatu's essential nature." Thus, in the present era, it is difficult for all sentient beings to truly benefit themselves and others.
All are ensnared by the scriptures of the past, finding it exceedingly difficult to transcend their confines, and thus obstruct themselves, which is precisely how this predicament arises. Moreover, regarding the "Buddha-nature," it can be understood: one who attains enlightenment does so only through accumulating experiences over countless kalpas and lifetimes, bit by bit, coming together—a process that is truly arduous!
It is precisely through the process of comprehending all the fragments of one's own past, experienced and realized by oneself, that one can perceive the sharpness of one's own spiritual capacity. From one, one can infer ten; from a hundred, one can infer a thousand; from a thousand, one can infer ten thousand. Seeing oneself, one contemplates the source; seeing heaven and earth, one contemplates the infinite, the void, and the cosmos. Can you all achieve such a state? It is exceedingly difficult!
The foundation of humanity grows upward.
Fundamentally, one cannot fully integrate all the insights gained from past experiences. The reawakening of spiritual sensitivity, in turn, means that for those of you who have been unable to elevate your own level of consciousness throughout a lifetime, this is what is called: advancing toward greater growth within the role of humanity! This clarity lies in comprehending every process and function within the realm of Dharma.
Through one's own realizations, one accumulates all causes and effects from past lives, building them into a true foundation. Now, there exists the world's foremost institution of learning, which has established the True Buddha Heart School. This enables sentient beings and original spirit Buddhas of the 21st century to genuinely advance with the elevation of technological civilization, thereby truly benefiting themselves.
Regarding the Chongxin Sect, one can observe: those who can enter are by no means ordinary or common individuals. It can also be said that in the past, they have all possessed considerable and profound karmic connections, which enabled them to join the Chongxin Sect as disciples. I wonder whether you are pleased or not? It is essential to genuinely grasp this extraordinary karmic opportunity at hand, for it will surely lead to upward growth and transcendence!
Thank you all for coming to make this possible,  
Bound by fate, we share these written pages.
We shall meet again in the heavenly realm,  
raising our cups to recount these fine words.
The Buddha-nature, the true suchness, is the essence;  
The original nature is the most primordial.
In both conduct and endeavor, rely upon this;  
In achievement and return, be true and steadfast.
This verse! Together with all the sages, buddhas, and students of Chongxin, as well as the virtuous connections of the Wuji Great Dao Academy, let us delve into its study. We look forward to the day when we all reunite in the heavenly realm, where we may raise our cups in joyful conversation and recount together: how this journey of karmic affinity unfolded! Thank you all for your hard work. May all be auspicious. We have lingered awhile within the Chongxin lineage—until we meet again!
## Ancient Buddha of the Southern Sea
Chongxin Archway Castle stands,  
Truly beautiful and grand.
On Mother's Day, I paint from life; the Three Passes Sage Emperor joins in encouragement.
Good evening to all the sages, Buddhas, virtuous beings, and the cultivating scholars of the Wuji Great Dao Academy! Today, the Fire Virtue Star Lord descended to compose the thirty-first chapter of "The True Thusness of the Great Dao," elucidating all the connotations of "Buddha-Nature True Thusness." Moreover, a Buddha is an awakened sentient being, also referred to as a transcendent awakened one, whom all human beings deeply aspire to become!
Therefore, one who comprehends all matters that have occurred in the past, present, and future within the cosmos does so by virtue of the fundamental causes and conditions of an awakened being. Without sentient beings in the Dharma realm, such causes and conditions would be difficult to arise. Sentient beings in the Dharma realm are also future Buddhas, while those who have already attained Buddhahood are likewise sentient beings at different levels of spiritual development.
It is precisely because they have already comprehended the causes and conditions of all phenomena in the dharma realm, which surpass those of your human world, and because they have achieved this through such causes and conditions, that they have attained it themselves! Those who can grasp the key to this will surely smile knowingly, while those who find it difficult to comprehend are merely ordinary sentient beings bound by worldly attachments—the difference in their levels is simply too vast!
##The Venerable King of Boundless Grace and Vast Compassion
Earth yields wealth to foster virtue and blessings,  
While the radiance of virtuous nature illuminates the very root of existence.
The Star Lord descends to compose the Great Dao volume;  
The demonic nature and true suchness are the original principles.
Demonic nature is inherent in humanity.
Observing the human world through "the true suchness of demonic nature" arises from the karmic interplay of Buddha and demon mutually transforming one another. Within this, the true suchness of Buddha-nature is genuinely and compliantly manifested, which inevitably activates "the true suchness of demonic nature" to emerge through its function in the human realm. How then can this demonic nature be mutually applied so as to achieve both utilization and dissolution?
It is essential to understand that the Buddha-nature enables the original spiritual beings and disciples among sentient beings to ascend and transcend. However, without the demon-nature serving as an opposing force for fulfillment, it would be difficult to advance toward the realm of "true suchness of Buddha-nature." Conversely, the fulfillment through the "true suchness of demon-nature" is rejected by all sentient worlds and is not even employed.
It can be understood that the human world regards the "nature of demons" as quite undesirable and vile. Moreover, in this realm of mutual interactions among humans, all factors related to people are interconnected, making it difficult to accept such a nature. If viewed from the perspective of higher-level immortals and buddhas who have left the Earth Star, how would they perceive all sentient beings and original spirit buddha-children?
When it comes to all actions and behaviors in the human world, how much do you truly understand about the nature of demonic forces? It is merely a superficial grasp! All believe that demonic nature is undesirable and should not be approached. Moreover, in all religions, there is a reluctance to speak of the "nature of demons," which leads the sentient beings and original spirit Buddhas of the human world to be divided into two opposing sides.
Humanity speaks of demonic nature as inherently evil.
All regard the "nature of Mara" as being vile, evil, and demonic, which is why all religions refrain from speaking of it! It is essential to clearly understand this threshold of human existence: when the Buddha-nature is manifested, the nature of Mara will inevitably manifest as well. This is the two sides of one entity. For religious practitioners, the "nature of Mara" is considered undesirable and vile.
In the human realm, all actions rely on the Buddha-nature, the "wisdom of the Dharmadhatu's essential nature," for survival. If it is difficult to acknowledge that, under the influence of the "wisdom of the Dharmadhatu's essential nature," there also exists a "wisdom of the Dharmadhatu's demonic nature" that brings fulfillment, how then would the "wisdom of the Dharmadhatu's Buddha-nature" perceive all survival orientations in the human realm?
This will cause all sentient beings in the Dharma realm to pursue their own desires and hopes based on their survival orientation. All these human factors can be described as a world that frequently invokes demonic nature to manifest itself. You may carefully observe all human beings, especially in the present era, and you will see that those around you are all like this!
It is often cited in demonic behaviors and actions, and even oneself falls into the obstacles manifested by such demonic nature, yet still believing oneself to be extraordinary. Observing its effects in the human world, it is precisely so! If it is said that human factors can lead to the attainment of Buddhahood, then through the orientation of human existence, one can achieve upward growth and transcendence!
The nature of demons resides in everyone.
Furthermore, how many are not constrained by demonic nature in their application and engagement? Such causal conditions can be spoken of, but regarding the nature of demons, you may ask: Is it not so? It is, in fact, the original nature—the innate Buddha-nature—of all sentient beings and spiritual Buddha-children! If separated from the human world, what Buddha-nature can you speak of? It is the differentiated function of one entity with two aspects!
You should further observe carefully that within all negative and vile actions, there is indeed a tendency toward the manifestation of demonic nature. It is merely that in the human world, people dare not admit to this "demonic nature," believing instead that they are truly manifesting "Buddha-nature." As the ancient saying goes, "Human beings are inherently good at birth." Yet in truth, it could be said: "After birth, human nature has already turned evil."
Since ancient times, human beings with emotions have always sought to adhere to ethical morals, striving to prevent demonic nature from tainting the human world. However, through the passage of time and shifting eras, the human world has long lost its natural principles and conscience. It has even descended into a demonic realm, and worse yet, it has come to embrace and delight in its application.
At this very moment, the great compassion and virtuous grace of the heavenly immortals and Buddhas seek to reverse the tide of this demonic world. It is precisely the boundless mercy and supreme virtue of Heaven that prevents the hearts and morals of humanity from sinking into perpetual decline. Moreover, the present era has descended into depths greater than any in history. Do you understand? Even within religious circles, there are many who, in the name of immortals and Buddhas, advance their own ways—or rather, their own deceptions!
How to Transform the True Nature of Demonic Afflictions
The heavens, desiring to turn the tide and enable all original spirit Buddhas and disciples to truly return to the ethereal, boundless, and cosmic realm of the celestial sphere, have bestowed the rare and sublime true principles of the "Dadao Series" heavenly scriptures, revealing them within the human world. This serves as a fulfillment for the Earthly Star of Jambudvīpa, and further clarifies: what, then, is the nature of demons?
It is one's own original—the innate nature—so how can it be transformed? It is the fundamental root of one's true suchness nature, which must be genuinely and smoothly aligned. How can the dual natures of Buddha and Mara be distinguished? It can be done through the causal basis of the "window" on your current computer—with just a click, you can differentiate between the "world of Mara's nature" and the "world of Buddha's nature"!
To call it two sides of the same coin, yet within this concept of two sides of the same coin, can you truly rid yourselves of your own flaws and vices? That is even more impossible! Because you have long been entrenched in these habits, and it is exceedingly difficult to transform and change the original, inherent nature. This is precisely the greatest reason why one remains trapped in the human world, sinking ever deeper.
If one enters into religion, they can become a transcendent being who returns and ascends, deserving of genuine cheers and admiration. This means that the Heavens have reduced the number of primal spirit Buddha-children with demonic nature and increased the number of primal spirit Buddha-children with Buddha-nature. In other words, it reduces the number of Buddha-children who fall into degradation and increases the number of Buddha-children who ascend.
True Suchness due to the differential nature of substance.
Does this not merit the praise and acclaim of Heaven? From this, it is clear: regarding the nature of "Buddha" and the nature of "demon," within the world of mutual opposition in which humanity exists, you have already entered into this limitation. How many can transcend it, without falling into the ways of Buddha or demon, and still be called "human"?
The human world is shaped and propelled by human factors, and it is precisely subject to the differential influences of: sun and moon, yin and yang, righteousness and evil, right and wrong, circle and cross, correct and incorrect, Buddha and demon, gods and spirits. How many can truly transcend, entering into the Middle Way amidst all aspects of the human world, to be called "impartial and unbiased"? This is impossible!
Human factors are subject to the world divided by the sun and moon, yin and yang, and heaven and earth. The doctrines and teachings of all religions struggle to address this, as they are confined by time, space, and environment, making it difficult to achieve ascension and transcendence. When judging your own actions and behaviors, do you often act with demonic nature, finding it hard to act with Buddha-nature?
If one can enter the Middle Way, then both extremes need not be endured; how then could one break free from the limitations of the three-dimensional world? This is impossible! For in the actual human life, it is inseparable from the cyclical interplay of human artifice, and all sentient beings find it difficult to truly comprehend the great virtue and grace of heaven and earth's unfolding.
The Origin of the Affinity Between Demonic Nature and True Suchness
Can it be reformed? The inadequacy of all survival orientations in the human world leads to self-imposed delusions, which lie in the dependencies of human existence. It is essential to transform and eliminate one's own negative habits and tendencies, for only then can one truly transcend the original, inherent nature in all aspects of oneself. Yet, is it possible to have such a rare opportunity of heavenly providence? Impossible!
Furthermore, since humanity is guided by the thoughts of predecessors and inherits the world of human principles, and since the fundamental practices of all religions also lack this kind of conceptual thinking, how can one change their own undesirable habits and deeply ingrained, flawed old nature? How many among you have used such insights to elevate yourselves and achieve transcendence? That is simply impossible!
The heavens, in reforming the future deficiencies and shortcomings of the Earthly Obscure Star, elevate the orientation of human existence toward a high-tech civilization. This civilization, in turn, is one of creation, aimed at transforming and eliminating the inherent flaws of humanity’s primitive, entrenched nature—this is the true path. For this "demonic nature" is precisely the manifestation of humanity’s own original, deep-rooted tendencies.
Sentient beings, the original spirits and Buddha's disciples, from ancient times to the present, have undergone cycles spanning tens of thousands of years in time and space. They can comprehend the great virtue and grace of Heaven, which in religious terms is expressed as: feeling the heavens and earth, revering the deities, honoring parents, respecting teachers, distinguishing between husband and wife, and instructing descendants. Yet, among neighbors and all that can manifest divine mysteries, such instances are rare!
All sentient beings act for their own sake.
All are delusions beguiled by one's own selfishness. Hence the ancient saying, "If one does not act for oneself, heaven and earth will destroy them," which further perpetuates this erroneous theory rooted in the primitive, inherent nature. Only by reforming and eliminating one's own negative habits can one transcend this state. From this, it becomes clear why all pursuits of survival in the human world are solely for self-interest.
Merely to satisfy their own desires, they do not hesitate to accumulate sins through the ages. Thus, under the shifting circumstances of time and space, the Heavens have manifested once more. Moreover, by promoting the Pure Stream lineage through the Chongxin sect, the aim is none other than to reform the hearts and minds of the world, enabling individuals to overcome their primal, inherent nature and ascend beyond the realm of humanity.
Through the teachings and karmic connections imparted in today's lesson, can you transform the thought patterns that have persisted from ancient times to the present? Truly advance toward the return to and transcendence of the Wuji, the Void, and the Cosmic Heavens! For the human world of today, to have such karmic conditions to enter the Chongxin Sect for learning and growth is truly a celestial opportunity of immense magnitude.
How, then, can one reform one's own original, inherent nature, allowing goodness to grow in its place? All growth stems from one's own choices, which can benefit and elevate oneself, enabling transcendence. Such exceptional conditions are rare in the human world. It is essential to reflect on all that one possesses and make deliberate choices—this is of utmost importance.
Predestined fate arrives today,  
A timeless dance of Buddha and demon leads the way.
In the beginning, the original nature of old,
How can it be transformed and made anew?
The nature of Buddha, the cause and substance of true suchness,  
The nature of Mara, too, originates from the same true suchness.
Such is the way of the mortal world;  
To change it, one must transcend and receive Heaven's virtue bestowed.
This verse is shared with all sentient beings, original spirits, and Buddha's children for mutual encouragement. It addresses the profound and long-standing delusions that have been difficult to manifest within religions throughout the ages, analyzing each one in detail. By doing so, it allows you to grow and gain insights directly from firsthand sources, embodying the true nature of reality! Thank you all for your companionship and efforts in this work. Apologies for disturbing the Chongxin lineage for a while. Farewell, everyone!
##Homage to the Ancient Buddha Dipamkara
Lord of Fate, revered in the lineage of the Heart Sect,  
In this present life, we draw close to one another.
Buddha and demon both descend into the mortal world, transforming the primordial old nature.
Good evening to all the sacred Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Five Virtues Star Lords—specifically the Earth Virtue Star Lord—has descended to compose the thirty-second chapter of "The True Thusness of the Great Dao." In this chapter, the causes and conditions underlying all demonic-natured true thusness are elucidated and analyzed, enabling you to understand how your own selves often manifest with demonic nature in the human realm.
One can hardly comprehend the delusions that have persisted since ancient times, so how can such obstacles be eliminated? If one is incapable of elevating oneself, how can there be any talk of ascending or transcending? It is simply impossible! If it is difficult to change and remove the selfish mindset—the original, inherent nature—how can one distinguish between "the wisdom of the Dharmadhatu's essential nature" becoming "the wisdom of the Dharmadhatu's Buddha-nature" and "the wisdom of the Dharmadhatu's demonic nature"? Only by fulfilling and attaining it through oneself can it be considered true reality!
## The Imperial Lord of the Limitless City God
Nanping Daoxi descends upon Chongxin; Ancient Buddha unfolds the cause of Buddha-nature.
The True Suchness of the Great Dao, Chapter Thirty-Three:  
The Guidance of the Spiritual Bardo
The Bardo of Human Beings
"Buddha-nature True Suchness" and "Demonic-nature True Suchness" enable us to understand that all sentient beings, the original spiritual Buddha-children, in their conduct within the worldly human realm, are essentially engaging with the function of "spiritual differentiation." It is essential to recognize the distinction between navigating the human world with "Buddha-nature" or with "demonic nature."
It is the ability to discern, in all human factors that can be distinguished, the awareness that one's own actions are determined by one's own behavior and conduct, which is the true nature; how will such human actions determine all future outcomes? This, in turn, forms the dividing point between what can be achieved and what can fail through human effort.
Thus, it becomes clear that distinguishing between the two in terms of spirituality is based on the nature of the spirit. This refers to the fact that for those in the "spiritual intermediate state," they will inevitably enter after having passed away, or are governed by the regulations of spirituality. The distinction between the two lies in the different functions of the intermediate state after death and the regulations of spirituality.
Furthermore, it is distinguished that after one has already passed away and departed, there is also the concept of the "intermediate state," which is differentiated from the present state of entering into spiritual sleep. This is also the most difficult ancient mystery for all sentient beings and Buddha's disciples to comprehend. Additionally, regarding the "intermediate state," it is distinguished from a long, ancient passing away and from sleep.
The intermediate state of the spirit is exceedingly difficult to return from.
During sleep, there is a brief opportunity to recover, but after death, it becomes nearly impossible to restore one's worldly existence. Among all distinctions of the intermediate state, it is referred to as the "intermediate, path, and shadow" — meaning that through the "intermediate state body," one engages with all orientations of human existence and worldly survival.
Alternatively, it may be distinguished based on the state entered after death, differing from these two; if speaking of the spiritual bardo for the deceased: having already passed away, only the spiritual body remains, lacking a physical form. The spiritual body is an aggregation of energy, and as an energy entity, it is a true substance that is difficult for ordinary mortal eyes to perceive.
One must possess the divine vision of heavenly eyes to perceive the most spiritual energy body. However, such a "spiritual energy body" can indeed be verified through the scientific instruments of the human world! Verified by spiritual energy, it manifests precisely as a cluster of luminous energy, which can be distinguished by a multitude of colors and varying levels of energy intensity.
Furthermore, for the being in the intermediate state itself, what level, what energy, and what spiritual entity does it exist as? In the comparison between the energy body of a human and the energy body of a spirit, the human energy body truly possesses the reality of existence within the realm of actuality. The human body resides in the real world, and thus is called a "human"!
The differentiation of spirits in the intermediate state.
Furthermore, the energetic body of the spirit is the aggregation of the spirit itself as the embodiment of energy. Only when the energy of the spirit gathers within the intangible spiritual form can it facilitate the differentiation of the spirit's intermediate state. Moreover, as expressed through sleep, when humans receive dream revelations during slumber, these are all manifestations of the cyclical interplay of past causes and effects.
Moreover, it is supported by the framework of karmic retribution across lifetimes and the cyclical causality of the present moment. This allows one, during sleep, to interweave all the causes and effects from past lives into the cycle of the human realm. This process necessarily involves human beings entering sleep, thereby activating the differential function of the "antarābhava" (intermediate state).
When one sleeps, they enter their own dreams, guided by the karmic causes and effects accumulated over countless lifetimes. These dreams are initiated by the comfort of the spirit, referred to as the "activation of the spirit." Moreover, when the cycles of cause and effect fail to interconnect, all karmic retributions struggle to reach fruition.
In the state of sleep, human beings can receive the frequencies of all causes and effects accumulated over countless lifetimes. When this process occurs through human sleep, it involves the pursuit of retribution for past karmic debts and the enjoyment of blessings, which is facilitated by the "intermediate state body."
The spiritual essence of the intermediate state departs from the physical body.
Furthermore, in the human realm, what constitutes the essence of being human is precisely that sentient beings possess a physical body, and moreover, they genuinely exist within this human world. However, the spiritual self is formless, which means that without this tangible physical body, there must still be a real, corporeal form to allow for mutual dependence in the process of existence.
This is based on the survival orientation of the sentient world as its foundation. The human spirit and the human body must coexist and complement each other in the human realm, with survival orientation being realized through all necessary aspects of real life. The human spirit and body together support the comprehensive entity of human survival orientation, which constitutes its true nature.
It is precisely through sleep that mutual fulfillment is achieved; all causes and effects accumulated over countless lifetimes continue to interact during human slumber. If approached with spiritual pursuit, these karmic retributions from past lives can be shaped into mutual accomplishments within the human world. Yet, what would happen if one fails to find peace and comfort in sleep?
When the spirit easily detaches from the physical body, it seeks to settle all karmic debts accumulated over countless lifetimes. It does not distinguish between pursuing those who have caused harm or repaying those who have shown kindness. When these various interactions converge, they enter the spiritual realm through dreams, interconnecting with one another.
The Function of the Spiritual Bardo
In present life, the retribution of blessings and misfortunes will manifest in reality, and within one to two months after dreaming, it will truly appear and take form! As for why such retribution of blessings or misfortunes already existing in the human world is pursued through dreams, the reason lies precisely in this.
However, there may be some exceptionally capable individuals who claim that as long as one does not sleep, they will not be pursued or afflicted by the karma accumulated over lifetimes. But let us ask: do such people exist in this world? They are exceedingly rare, far too rare! It is simply impossible for a person to go through an entire lifetime without ever entering the realm of sleep and dreams.
Whether receiving blessings or enduring misfortunes, all are resolved within the human world. Only by settling the claims and experiences of all causes and effects accumulated over countless lifetimes can one align with the evolution of existence in the human realm. If one cannot complete the resolution of these karmic debts across lifetimes, nor enjoy the shelter of blessings, how can it be called the human world? Indeed, it cannot!
Furthermore, in human terms, regarding causality, can one evade the causes and effects accumulated over countless lifetimes? It is impossible! Even if one were a person of high attainment in a single lifetime, it would still be difficult to escape all the causes and effects from past lives, which interact in cycles of pursuit and retribution. In the cycle of rebirth within the human world, this mutual circulation also serves as a process of sinking and renewal for elevation.
The intermediate state of the spirit is demarcated.
It is a matter of distinguishing the spiritual essence: whether sentient beings, the original spiritual children of Buddha, can truly attain the nourishment needed to elevate themselves from the cycles of samsara and rebirth, or remain forever trapped in its downward spiral. If one can truly comprehend all the functions and roles of the spiritual essence, genuine elevation within the human world becomes possible.
Rather than remaining perpetually mired in the mundane world, this is the true path! Within all contemporary religious sects and lineages, it is difficult to fully comprehend the entire context and origins. Many even perceive reincarnation merely as a downward spiral, a descent into degradation, yet they fail to understand that it is precisely within the cycle of rebirth that genuine elevation and transcendence can be attained.
If one cannot achieve clarity, or even find it difficult to fully grasp the workings of such thoughts and concepts, it becomes nearly impossible to truly encounter the divine opportunities and favorable conditions needed to transcend and return across a lifetime. Consequently, the influence of the spirit entering the human world engages in a mutual cycle of karmic cause and effect across lifetimes, involving all forms of retribution and recompense.
The spiritual transformation gives rise to the formation of the intermediate body.
In the realm of human existence, the point at which all karmic obstacles are completely resolved aligns with the mutual fulfillment of cause and effect throughout the vast universe. This not only allows for the gradual repayment and purification of karmic debts across lifetimes, cycles, and repetitions, but also applies to your present moment, enabling genuine upward growth and transcendence.
Regarding the resolution and completion of all karmic cycles accumulated over countless lifetimes, these are matters of true nature. The spirit is an energy body, while the physical form is the fleshly body, both of which truly exist. However, the spirit itself is formless and lacks tangible existence, being merely an energy body. How, then, can one achieve transformation and realization of the spiritual entity?
It is only when all cycles of cause and effect accumulated over generations are mutually settled and completely resolved that true reality is attained! Moreover, because the "spiritual intermediate state" allows one to perceive oneself drifting in the realm of truth—with only the sentient physical body and the insentient spiritual body—within this state, one can witness the illusions of the spirit and enter into the slumber of human beings.
Upon passing away, the deceased enters the intermediate state of the bardo.
Entering into all the retributions of cause and effect that are pursued, or the pursuit after retribution, is also distinguished from what is called the energy of the "intermediate state body"; it also lies in the distinction between the "intermediate state body of the deceased" and the "intermediate state body of the spirit," that is, the difference between the real physical body and the illusory spiritual body, and thus their energy bodies are also different.
However, both exist within the "intermediate state of existence." In the human realm, all sentient beings and original spirit Buddha-disciples can understand: what is the spiritual body's "intermediate state of existence," and what is the physical body's "intermediate state of existence"? Only then can one truly and completely resolve all karmic debts and retributions from past lives while in the human world.
Not only can one complete the repayment of all karmic debts within a single lifetime, but one can also transcend and return after settling them. Otherwise, if all sentient beings and original spirit Buddha-disciples wait until after death to attempt to resolve and repay the karmic causes and effects accumulated over countless lifetimes, it would likely be more difficult than ascending to heaven. I wonder how all cultivators would feel about this?
The body of the spirit is real; the energy substance of the spirit's intermediate state is true.
Pursued by the karma of many lifetimes,  
In dreams they hold each other fast.
Retribution for good deeds brings blessings, while evil deeds bring calamities that strip away fortune.
Poverty and hardship compound suffering, lamenting the evil paths forged through countless lifetimes.
This verse! May all sentient beings and original spirit Buddhas mutually encourage one another; to distinguish the "spiritual bardo" by whether it is the "Buddha-nature Suchness" or the "demonic-nature Suchness"—thus discerning its level, its realm, and its karmic conditions. It is hoped that you may, in this very lifetime, truly and completely settle the karmic debts accumulated over countless lifetimes, for only then can one attain the true nature of reality!
Oh! Today, this old monk has descended, and you all have fortune once again! Are you envious? Bring forth the fruits with more pieces in front, and I shall bestow blessings upon them all! How about everyone partaking in some heavenly fortune? This amount should suffice! Peaches! Let karmic obstacles flee quickly! Each person shall receive a portion—do not be greedy! Too much greed, and karmic obstacles will not flee. Do you understand?
To all students of the Chongxin lineage, may you be blessed with the protection of the immortal and buddha teachers, and may there be a call to "escape karmic obstacles swiftly"! May everyone also gain an extra measure of strength to propagate the teachings. How about that? Alright! Thank you all for your hard work and companionship in this endeavor. I will not disturb you further. Farewell!
## Venerable Void - Homage to the Venerable Void, Ancient Buddha of Supreme Virtue for Humans and Devas
The Buddha descends to bestow blessings upon the peach, where karmic obstacles may be dissolved and escaped.
The Celestial Emperor of the Mysterious Heaven ascends the stage,  
Truly bestowing good fortune upon all virtuous sages.
All Saints, Buddhas, virtuous students, and fellow spiritual cultivators of the Wuji Great Dao Academy, good evening! Today, the Ancient Buddha Nanping Daoji descended to compose the thirty-third chapter of "The True Thusness of the Great Dao," elucidating the intermediate state of the spirit. This offers everyone the opportunity for virtuous growth, elevation, and transcendence, benefiting from all that is good within themselves. Truly, we admire you all!
The Buddha bestows blessings upon the peach, dispelling your karmic obstacles.
A blessing is added to your lot,  
And the coming of misfortune is diminished.
How enviable! With the blessings of the immortal and Buddha teachers upon all of you, you are endowed with excellent fortune. For those who are not present today, they have missed out on this kind of good fortune and blessings, so it is essential to cherish this rare and precious heavenly opportunity. Thank you all for your hard work. May everything be auspicious. Farewell!
## Wuji Wenchang Dijun
The barrier of the South Sea dissolves into mist and silence,  
As the ancient Buddha descends, true suchness is attained.
The Great Dao series unfolds across the universe,  
The intermediate state distinguishes divergences to serve as evidence.
All Functions of the Spirit in the Intermediate State
The "Buddha-nature Suchness" and the "Demonic-nature Suchness," when entering the essential nature of the bardo spirit, can illuminate the understanding of the bardo's essence. This bardo can be described as having distinctions between that which occurs in sleep or dreams and that which follows death. If psychics or spiritually attuned individuals come into contact with all manner of deities and spirits, such interactions are all mediated through the bardo.
Within this context, the state known as the "intermediate existence" can be understood as occurring during sleep or after death. In reality, the intermediate existence can also interact with spirits and relies on the physical body as the basis for the world of tangible reality. Without the support of this tangible world, it can be said that only after death can one truly speak of the "intermediate existence."
However, within human dreams, there is also a manifestation of the bardo, which can be described as a form of communication and interaction with various deities. It allows for the restoration of one’s physical body. In dreams, the conditions for such restoration inherently exist. Yet, how does this mutual interaction and connection with deities truly unfold?
In other words: the ability to restore the physical body is also one of the functions of the antarābhava (intermediate state). This refers to the capacity to restore the subtle body of the intermediate state. For all humans who interact and commune with the external world, why is it that so many rely on their own ideologies and their own conditioned consciousness to engage in mutual communion?
In the realm of dreams, the soul can still return.
This understanding of the "nature of the bardo" is, on one hand, endowed with all human thought constructs, and on the other, involves mutual interaction through psychic connection. If one relies on psychic interaction with one's own consciousness, it tends to evoke the accumulated experiences of one's entire past, combined with one's own consciousness and the workings of the discerning spirit.
This is the inherent nature of one who enters the bardo state, as observed through the spiritual communion with one's own physical form: it arises precisely from contact with external spirits and is mutually shaped by one's own consciousness! In such circumstances, one may achieve a restoration within the body, which is also referred to as the human bardo.
This concept of "humans as the intermediate state" refers to those who have entered the spiritual mountain and can interact with divine beings. This very condition constitutes the primary cause and origin of "humans as the intermediate state"! It is also described as a state of self-dormancy, where human beings exist in a world of mutual opposition between yin and yang, and all growth is oriented toward survival.
Thus, there are times for activity and times for rest; when the time for action comes, one acts, and when the time for rest arrives, one ceases. By resting and entering a state of dormancy, all the toils of the day can be relieved. This aligns with the saying in the human world: "Rest is to walk a longer road." It is indeed correct; this is how humanity and all beings conduct themselves.
The intermediate state within the human body is merely in a state of dormancy.
If the human world were without cessation, it would mean that all people are constantly in motion. How then could you have the opportunity for rest, and how could all calculations based on the formulas of years, months, days, and hours hold? Since one enters into sleep to depart from the human body, it is through the "intermediate state" (zhongyinshen) that the conditions for restoring the original causes and conditions can be met.
If the evolution of the vast cosmos demands repayment for the karmic causes and effects accumulated over countless lifetimes, this is manifested through human slumber; moreover, during slumber, humans are precisely engaged in seeking out these karmic causes and effects from past lives, making it the optimal time for such repayment. Why, then, are the myriad sentient beings of the emotional world so often found in slumber?
It is precisely by giving to the karmic creditors from past lives that they can easily find you all at once! For such energetic entities, the nature of their causes resonates with the same frequency, making contact possible. Under these conditions, whether it is those who come to repay kindness or those who seek retribution, this moment becomes an opportunity for mutual fulfillment and the settling of debts.
The human world is precisely as such, where the repayment of gratitude and the settling of debts accumulated over countless lifetimes, as well as the pursuit of grievances, all enter into one's state of dormancy. Within this slumber, all dreams and illusions become the optimal moment for settling the causes and effects of past lives. Can sentient beings of affection and humanity comprehend this layer of karma? It is exceedingly difficult!
Whether it is possible for the intermediate state to return or not
Furthermore, the intermediate state is distinguished in terms of the passing after death. Since the former physical body no longer exists, it is merely the spirit of the deceased, known as the "intermediate state body." This "intermediate state body" possesses the energy of the five supernatural powers. However, due to human factors in the mortal world, it is often deluded and tainted by the five sensory realms.
Thus, it becomes impossible to unfold, for it is a manifestation of one's own realm of five supernatural powers, yet one becomes lost again in the human world. Moreover, after passing away, the display of all past supernatural powers from former lives leads to the possession of the realms of divine sight, divine hearing, mind-reading, knowledge of past lives, and miraculous abilities.
These five supernatural powers, for all sentient beings and original spirit Buddhas, are achieved through the cultivation of human factors, enabling one to truly elevate oneself—this is the reality! The difference in this regard lies only in that it is merely the energy of a deceased spirit that no longer possesses a physical body, and it is already difficult for it to restore its own form.
This refers to a true "intermediate state being." Such a being is particularly sensitive to all supernatural powers and realms, and can comprehend the processes of the present world. For this reason, the intermediate state being after death must pass through seven times seven—forty-nine days—before realizing that it has already passed away and died, and can no longer return to its original physical body.
Spiritual communion with the intermediate state of existence.
This energy, which resonates with all spiritual forces, can be said to surpass worldly powers in every way. It resembles communion with divine beings or the mutual cycles within dreams, indicating that one has truly entered the state of the intermediate existence (bardo). How, then, should one advance toward their future path?
This kind of causal condition distinguishes between those who have cultivated in this life and those who have not. For those who have cultivated, there may be guiding deities from their own lineage or revered saints, immortals, and Buddhas from their faith coming to receive them. However, the prerequisite lies in whether, in this world, this life, and this body, one can attain such conditions to allow the immortals and Buddhas to come and guide.
Furthermore, there is a distinction between those who enter religion and those who do not. Those with faith can invoke the divine beings or Buddhas in whom they believe to guide and receive them. Conversely, without such conditions of affinity, it also encompasses that only through relentless striving and selfless dedication in the human world can one possibly attract the action of immortals and Buddhas to come and receive them.
If it is directed at an individual who, despite having entered a religious practice, is only nominally involved—coming and going as they please, their commitment seeming both present and absent, merely registering as a follower—then in this life and this world, all aspects: habits, tendencies, and innate dispositions, compounded over decades, will remain difficult to change, that stubborn nature persisting.
The spiritual nature endowed within the intermediate state of differentiation.
In this mortal world, alas! Let alone decades of religious practice, do you believe it possible to be received by immortals and buddhas in the end? This is impossible! If the Black and White Impermanence do not come to claim one's soul, it can be said: one is already considered a virtuous person! Running east and west, traveling many places, what can one do without a true faith to rely upon?
If one is a local deity of fortune, they will be taken to the local City God Temple to undergo the process of removal from the human realm. Those guided by such deities of fortune are virtuous individuals. If one’s virtues and vices are evenly balanced, they may still be subject to the soul-summoning by the "Black and White Impermanence," and such individuals are considered ordinary people. The majority of humanity falls into this category.
This distinction regarding the intermediate state can be described as follows: After the moment of death, can one comprehend all the karmic causes and effects that determine one's place in the human world? By this point, everything has been irrevocably settled, and any attempt to alter it is fundamentally impossible. How, then, can one fully resolve it? Only by awaiting the judgment of the underworld in the future is the true path.
The intermediate state is distinguished by its spirituality;  
Passing through death, it transcends the form of the deceased.
Through spiritual connection in dreams, one may find restoration;  
The body's peace is born from the karma of deeds.
Transformation and dissolution shape the world between heaven and earth,  
While human connections weave the threads of fate.
The Great Way, selfless, unfolds heaven and earth;  
Fate renewed, we draw each other close once more.
This verse serves as mutual encouragement among all sentient beings, original spirits, and Buddha's disciples: by clarifying the distinctions and functions of the intermediate state (bardo), we help one another achieve fulfillment. Through the cyclical interplay of all causes and effects, virtuous elevation is fostered. This enables you to clearly comprehend all the mysteries of heaven and earth, thereby truly propagating the Great Dao throughout the universe.
There will also be genuine elevation and transcendence, which can benefit oneself as well as all sentient beings with compassion. By addressing the present moment with truthfulness, one can stride forward toward growth, elevation, and transcendence. The toils of a single lifetime can be exchanged for the ascension of countless generations! Very well, thank you all for your efforts. May all be auspicious. I have troubled the Chongxin Sect for a while now—farewell!
The teachings of Wuji are inherently diverse,  
Yet they broadly benefit all beings, shared and universal.
Today, the revered king meets the virtuous student;  
The great path of truth and reality comes to greet them.
All Saints, Buddhas, virtuous students, and spiritual practitioners of the Wuji Great Dao Academy, good evening! Today, the Ancient Buddha of the South Sea descended to compose the thirty-fourth chapter of "The True Thusness of the Great Dao," elaborating on the distinctions within the intermediate state. Through this explanation of the functions of these distinctions, you may gain clarity on the essence of spirituality and the process of communion with divine beings.
It can be understood that all processes in sleep and dreams, as well as the clear communion with spirits after death, are akin to the different levels of sleep and dreams. These can all be described as the distinctions of the "intermediate state." Within this, there are many celestial secrets yet unknown to human beings, through which one can ultimately comprehend all mysteries.
Classification of the Intermediate State for Deceased Human Beings:
I. The Intermediate State After Death: After passing away, during the forty-nine days known as the intermediate state, the consciousness can no longer return to the physical body.
II. The Bardo of Dreaming: The dream state that manifests during rest and sleep is also referred to as a bardo. In this state, one still possesses consciousness and can return to the physical body.
III. The Intermediate State of Spirit Communication: Walking the spirit mountain, engaging in spirit possession and dance, or sitting in meditation—these are also referred to as intermediate states. In this state, consciousness remains and can return to the physical body.
All of these are aimed at the human world, making contact with the intermediate state in various ways, and are also the processes most susceptible to being pursued and claimed by karmic creditors from past lives.
跋、凡 例
##Namo Original Teacher Shakyamuni Buddha
讚引、頌賀、序言
Homage to the Unsurpassed Praise Tathagata,  
The Lamp-Lighting system reveals the heart of the Dharma.
The Ancient Buddha bestowed the True Suchness Scroll,  
clarifying the principles of the Intermediate State's true reality.
The Existence of the Bardo in the Human Realm
Observation of the Intermediate State: The entire process of the intermediate state is based on the passing and departure of human beings. What circumstances arise after a person's departure? From the perspective of the human world, a realm of sentient beings, it is a function and process difficult to comprehend. This is because humans only understand life and not death, making it essential to grasp the conditions within the "great matter of life and death."
Entering the world of human knowledge and the accumulation of experience, it becomes even more diverse and peculiar. This situation has rarely been discussed in the context of past and present circumstances and conditions. It has merely served to nourish human survival, seldom elevating all conditions after death. Since it is necessary to rely on a framework for the interpretation of the true nature of the Great Dao, how should one discern and differentiate?
Furthermore, one must understand that by comprehending all functions after death, one can accurately perceive the future states of existence. To distinguish, among the three states referred to as the intermediate existence—namely, sleep, spiritual travel, and death—it can be said that both the state of sleep and those who walk the spiritual mountains possess the "intermediate yin body," as well as the "intermediate yang body."
This eternal interplay of yin and yang represents the distinction between ascent and descent, manifesting in the scenes of dreams. It is also the process by which all causes and effects accumulated over countless lifetimes converge into the same frequency, mutually reinforcing one another, thereby shaping the future course of wealth, honor, poverty, or success as retribution. Within this framework, what might unfold in the realm of dreams?
The intermediate state body is more agile.
Such conditions of cause and effect are also more easily sought and found by karmic creditors from past lives, which constitutes an interference with the frequency of the cycle of karma. This is also the accumulation of all past good and evil retributions that one must bear, allowing oneself to undergo repayment and clearance within the cycle of karma, while observing the mindset of sentient beings as they make their choices.
This is the reason why, in the human world, the cycle of karmic retribution across lifetimes occurs through dreams. As for the "intermediate yin body," it also possesses characteristics of the "intermediate yang body," being a form that is half yin and half yang. Those who enter the intermediate yin state carry an energy of a yin-dominant body, a body where yin prevails.
It is more likely to enter the cycle of karmic retribution from past lives, where the "intermediate existence body" can be considered the vessel for the settlement of karmic debts. However, for those who truly engage in cultivation through the "intermediate yang body," it is essentially a means to elevate the primary energy of the physical form. In this process, they are less constrained by the cyclical reciprocation of karmic debts from past lives.
It can also be said that the "intermediate yang body" is a physical form with relatively greater thermal energy and vitality. For those who genuinely engage in religious cultivation, this is precisely why fortune-telling by ordinary practitioners often proves inaccurate—it is because such individuals are less subject to karmic retribution directed at their energetic form. Moreover, the "intermediate yang body" operates to neutralize karmic cycles in all causal relationships.
The Difference Between Yin in the Middle and Yang in the Middle
It becomes relatively less likely to enter the process of seeking retribution and repayment; from the perspective of ordinary sentient beings and Buddhist disciples, it is difficult to escape the pursuit of karmic retribution. This also explains why all sentient beings and original spirit Buddhist disciples find themselves in such times, entering an accelerated year of karmic retribution and repayment—this is precisely the reason!
Furthermore, for those who have entered a religious path, if they later seek fortune-telling, the predictions may be less accurate. This is also due to the distinct nature of such karmic retribution and the interplay of all temporal and spatial causes and conditions. Within this lies an elevation for the human world: it is to transcend by genuinely embodying the mandate of heaven and practicing the way of heaven in the mortal realm.
Heaven will inevitably demand retribution for the accumulated karma of past lives, which will be greatly diminished. Under such conditions, for all those who enter into religious cultivation, the cycle of karmic retribution will also be dissolved and reduced. For those who truly engage in cultivation and discipline, it can be said that they form a mutual exchange through sacrifice and dedication, which in turn yields its own rewards.
Furthermore, regarding the functional distinction between "Intermediate Yin and Intermediate Yang," this also differentiates between those who practice and those who do not, between those who genuinely sacrifice and dedicate themselves and those who do not. For those who enter into religion, it is only when there is a true reciprocal gain that the significant difference between "Intermediate Yin and Intermediate Yang" can be genuinely and accurately conferred.
The True Nature of the Intermediate State Spirit Body
Only by genuinely addressing all past karmic retributions, whether through augmentation or reduction, can one be said to "embody the heavenly way and propagate its teachings on behalf of heaven." This is precisely what the Supreme Deity delights in witnessing: sentient beings, the original spiritual Buddhas, entering religions for genuine cultivation and refinement, enabling them to accurately bestow the distinct energies of both the "intermediate yin" and "intermediate yang."
For those who truly engage in religious practice, the distinction between entering the state of Yin and Yang is defined through all the mental and physical methods employed during meditation. While all genuine practitioners can enter the state of Yang, those who truly achieve elevation and transcendence must gradually and repeatedly resolve the karmic causes and effects accumulated over countless lifetimes.
It can be seen that a person who has attained the true state of the intermediate yang body has accumulated abundant resources from heaven and earth and integrated these rich provisions into their own form. In the process of cultivation, all turbid energies within the body can be expelled outward, thereby reducing the obstacles brought by the intermediate yin state.
You may further contemplate this: from birth to old age and death, why is every moment in time and space different for each human being? Yet if similarities can be found, they already belong to different temporal and spatial causes and conditions. Among these, many involve utilizing the energy of one's physical body to distinguish between one's "mid-yang body" and "mid-yin body."
Only in Buddhism and Taoism is there the concept of the intermediate state between death and rebirth.
Entering into religion can truly integrate certain mental techniques and practices into one's own cultivation. This allows one, while in communion with heaven and earth, to sometimes easily come into contact with divine spirits. At other times, such encounters may occur in dreams or through interactions with karmic creditors and adversaries from past lives.
This ability to differentiate can be applied during meditation, but one must be careful not to become fixated on communion with spirits. It is also difficult to discern whether one has entered the "body of intermediate yin" or the "body of intermediate yang." Upon awakening, all distinctions between the karmic retributions across lifetimes, or those experienced solely through dreams in the former state, become clear.
As for the latter, which is guided by the mutual interaction between meditation and spiritual beings, this practice often involves the activation of karmic creditors from past lives seeking repayment during the process of engaging with these spiritual entities. Why, then, is it recommended that everyone meditate in Buddhist halls, Taoist centers, temples, or sacred halls? The primary reason is to receive the protection of divine beings and Buddhas!
And to prevent creditors from coming to demand repayment, this is precisely the nature of the original cause! In the human world, it can be said: entering into the original cause of retribution from karmic cycles across lifetimes allows for the settlement of all karmic debts accumulated over countless generations. Moreover, whether for practitioners or ordinary beings without cultivation, all seek a state of peace and smoothness.
The True Aspect of Yin and the True Aspect of Yang
However, for those who genuinely cultivate and practice, or those who bear great destinies and significant missions, they will still trace and resolve all karmic cycles accumulated over lifetimes. Observing their mindset reveals: those who truly comprehend the profound truths of heaven and earth will never seek a life of mere smoothness and ease!
If we take all the accomplished sages, bodhisattvas, exalted immortals, and enlightened beings of the past as models to follow, which among them lived an entire lifetime of smooth sailing without any calamities or trials to temper them? These sages, immortals, and enlightened beings of bygone eras endured even greater suffering in the human realm, facing repeated trials and tribulations time and again.
It is essential to pass each and every trial, and within each hardship, to observe: one's mindset, response, wisdom, and actions. Only then, in the next round of trials, will the appropriate questions be given as a test to answer. Moreover, in this process, among those who have achieved sainthood, immortality, Buddhahood, or bodhisattvahood over countless lifetimes, which one ever pursued a path of smooth and effortless conditions?
The Transition Between Yin and Yang
If you are able to comprehend, then you must also understand that whoever enters the body of the intermediate yin and intermediate yang will inevitably distinguish their own actions based on all their present deeds. They will then subject themselves to even more rigorous trials and examinations, only then can they truthfully transform the "body of intermediate yin into the body of intermediate yang" and ascend beyond.
As the ancient saying goes: "Without enduring the bitter cold of deep winter, how can one appreciate the fragrance of plum blossoms?" This precisely illustrates how, through repeated trials and examinations, the energy of one's intermediate yin body can be transformed and elevated into the energy of the intermediate yang body. Can you comprehend this? It is essential to understand why, in the human world, some are capable of altering the energy of their physical bodies.
Furthermore, there are many types of energy that are difficult to alter within the physical body. Throughout countless lifetimes, in the process of repaying and enduring all karmic retributions, one must willingly and wholeheartedly complete and settle these debts. By doing so, one can transform the energy of the intermediate yin state into that of the intermediate yang state, thereby achieving elevation. This is a discernment for all sentient beings and original spirit Buddha-children in the human world within the context of such temporal and causal conditions.
The intermediate spirit-body is the soul of the deceased.
Only by transforming the energy of one's intermediate state body can one truly dissolve and completely eliminate all past causes and effects, thus attaining true reality! Otherwise, it would be all too easy for sentient beings to achieve elevation and transcendence. The real concern lies in the lack of steadfastness in one's heart and nature—some may start with full confidence, even boasting and making bold claims without shame.
Afterwards, there are those who, encountering even a minor trial of karma and retribution in the later stages, immediately become overwhelmed with sorrow and confusion, fleeing in an instant. How, then, can they truly transform their own bardo energy body? You may ponder carefully: how can human effort alter one's energy body, and what are the mysteries behind it all?
In truth, you can focus on your own karmic obstacles. If you can maintain a firm and resolute heart in the human world, future success is assured! This has always been the dividing line in one’s cultivation throughout the ages—whether one possesses the perseverance and strength to endure. What kind of conditions and qualities do you possess? You should understand all the original causes and conditions within yourself, and strive for upward growth!
Becoming an immortal or a Buddha is easy;  
In life, steadfast determination relies on oneself.
Ordinary people who cultivate their minds with diligence can lay the foundation for attaining Buddhahood in the future.
The energy of the bardo body  
Is refined and enhanced through religious cultivation.
The mystery of the middle sun's body is hard to fathom,  
Yet its secrets, untold for ages, are now proclaimed.
This verse is shared among all sentient beings, original spirits, and Buddha's disciples for mutual encouragement: to confront one's own yin and yang accumulated since ancient times is to engage with all the cultivators and transformers from past lifetimes, enabling ascent and transcendence. Yet, often the heart is not steadfast, the will not resolute; though brimming with confidence in one moment, one may flee in the very next!
To put it bluntly, this kind of religious practitioner is merely ordinary—they are simply skilled at "speaking eloquently of the Way." In reality, a single small test is enough to reveal their inconsistency, so how could they possibly pass the examination set by Heaven? The question lies in whether they can achieve a perfect score or even a passing grade. Not at all! Thank you all for accompanying me in this work. Farewell for now!
跋、凡 例
##Namo Mahavairocana Buddha
讚引、頌賀、序言
The Limitless descends to the mortal realm, bearing the mandate of heaven;  
The City God guides and transforms all sentient beings.
The Emperor ascends the platform with heartfelt purpose,  
Together they fulfill their sacred duties and responsibilities.
Good evening to all the saints, Buddhas, virtuous beings, and the spiritual cultivators of the Wuji Great Dao Academy! Today, the Great Patriarch of our lineage, the Ancient Buddha Namo Dipamkara, has descended to compose the thirty-fifth chapter of "The True Thusness of the Great Dao." This chapter meticulously analyzes the true reality of the intermediate state, offering you all increased insight and knowledge that can be applied to enhance your future cultivation efforts.
For those who genuinely cultivate and practice, it is not about seeking a smooth and favorable path. Instead, they can follow the flow of causes and conditions, striving to dissolve all karmic obstacles as early as possible. This further distinguishes those who transcend from those who do not. What kind of material and aptitude do you possess? Do you truly understand how everything should proceed? You must genuinely realize this for yourself!
跋、凡 例
##Namo Amitabha Buddha
讚引、頌賀、序言
Sentient beings arise from the interplay of emptiness and reality;  
Within the expanse of space, spirits may come into being.
Upon the platform, I gather with all the virtuous students;  
It is said that within humanity, the true nature of the Central Yang is born.
The Central Yang in Human Cultivation
The true nature of the intermediate state can be understood within the human realm: all sentient beings, original spirits, and Buddha’s disciples, after passing away or during sleep and meditation, may attain realization. These experiences are inevitably integrated into the various orientations of existence in the human world, distinguished through the practice of meditation. What karma, then, gives rise to such an intermediate state constitution?
Under such conditions, to distinguish the reality of the bardo, one may differentiate among the states of meditation, dreams, and after death—these three will reveal the differences in conditions, levels, and realms! It can also be said that, having reached the condition of transcending the bardo, one elevates and surpasses the "yin-material body."
Furthermore, in elevating the Zhongyang, all original spirit Buddhas in the sentient world can ascend and transcend. This elevation is achieved through the Zhongyang body. The energy of ordinary sentient beings' bodies is sustained by 3,000 volts, while when integrated with the spirit realm, it is 2,500 volts. What then of a Zhongyang body?
It is therefore necessary to transcend the energy of the physical body, which is above 5,000 volts or even 50,000 volts. One should understand that the energy of the intermediate state body (bardo body) lies between 2,500 and 3,500 volts. Can sentient beings and original spirit disciples of the Buddha comprehend where the conditions of the intermediate state itself differ from those of the intermediate yang? Moreover, they fundamentally lack such a concept altogether!
Various Types of Energy Bodies
Because the physical body of Zhongyang is precisely the condition that can be attained by cultivators of the original spirit and Buddhist disciples. Moreover, for those who journey through the spiritual mountains, as long as they can avoid interference from karmic creditors and obstacles of cause and effect, and can possess a righteous and awe-inspiring energy, they are certain to achieve an energy body of over 5,000 volts.
It can be said: for those of Zhongyang constitution who traverse the spiritual mountains, it is rare indeed to remain unaffected by the mutual retribution and interference of karmic obstacles and karmic creditors! Moreover, lacking the vast and righteous energy, it is difficult to achieve elevation; this is a perplexing barrier that those who traverse the spiritual mountains in this era, and all who commune with spirits, find hard to comprehend.
It is merely an enhanced physical energy compared to that of ordinary people. For all sentient original spirit Buddha-disciples, it is unavoidable and indispensable in the orientation of survival within the human world: eating, sleeping, and breathing, and even more so, the need for currency! This holds true for all religious sects and lineages, and through this, one can understand the causes and conditions of all religions in the human realm.
There must be the conditions of livelihood, in order to genuinely initiate the process of guiding all original spirit disciples to take refuge in and participate in religious practice. This is also a fundamental principle of utmost authenticity. It is not that after entering religion, one no longer needs to eat, sleep, rest, or breathe. It is essential to rely on human factors as the basis.
And what of the physical body of the Central Sun?
In dealing with all human affairs in the world, it is essential to adhere to the true nature of things, while also not departing from the direction of being human, in order to achieve the foundation upon which conduct relies. This is the fundamental condition for truly being human. Why do sentient beings and original spirit Buddha-nature beings find themselves in mutual contact and interaction with the external world, engaging in a cycle of sympathetic resonance? It is indeed difficult to comprehend!
One often faces the retribution of karmic debts from enemies and creditors as a means to resolve causality. Can you comprehend this secret of the profound mysteries of the Great Dao? From ancient times to the present, this has always been the case, without distinction across any dynasty, any nation, or any race—it is all part of this mutual cycle.
This can also be said: particularly for the descendants of Yan and Huang in the Central Plains, it means that the cycles of cause and effect accumulated over generations can be truly dissolved! Regardless of the nation or the conditions of karma, all are subject to the mutual cycles of cosmic retribution. Through human effort, one can achieve elevation, transcendence, and growth.
Why then does one persistently remain in a state of sinking one's "Middle Yang Body" into the constitution of the Middle Yin? For sentient beings, original spirits, and Buddha's children, this very obstacle makes it exceedingly difficult to achieve ascension and transcendence. Such a barrier is not only challenging to break through but also renders one unable to comprehend the entire sequence of causes and consequences.
True reality is that which is truly possessed.
It is truly lamentable that one remains perpetually ensnared by such conditions, all the while believing them to be correct. This is not due to any lack of compassion from the enlightened teachers; rather, in the process of settling all karmic cycles, these conditions serve as the very basis for retribution, providing the human realm with an opportunity to transcend and benefit.
Furthermore, the fundamental principle of ascension remains unchanged, yet why is it that the sentient world cannot break through and achieve transcendence? In this process, they are unable to comprehend the true nature of cause and effect in the realm of reality. For beings in the sentient world, it is exceedingly difficult to genuinely transform the deep-seated delusions that have persisted for millennia.
Why is it that among the countless followers who enter religious practice, only a handful ever attain enlightenment? What constraints exist within religion that lead to this limitation? The answer lies in one key factor: the inability to test and understand one’s foundation. How, then, can one be tested and refined to truly comprehend one’s mindset, responses, wisdom, and actions?
It is precisely when sentient beings and original spirit Buddhas meet the conditions set by Heaven for trials that they can attain the celestial opportunity and good fortune to ascend and transcend! If one can understand that in the human world, regardless of whether one has undergone religious baptism or taken refuge, all are subjected to Heaven’s examinations to realize their true nature.
Few among humanity possess the true form of the Central Yang.
One may observe from the essence: the distinction between ascending to transcendence or descending into reincarnation lies precisely in this differentiation. That is to say, for those who ascend, there is accumulation and augmentation of energy. As for genuine practitioners who cultivate and train in truth, they can also accurately discern whether their energy has been augmented, accumulated, or facilitated.
It is through your diligent efforts that all achievements and distinctions are observed. Moreover, a truly cultivated spiritual disciple, capable of genuinely addressing their own shortcomings and deficiencies, must not only eliminate all accumulated habits from past lifetimes but also elevate themselves toward a spiritual body of ascension. In doing so, their every action will be guided and nurtured by unwavering determination and perseverance.
Do you believe that such celestial opportunities and karmic connections can facilitate the attainment of enlightenment for a practitioner who enters the religious path? It is certain! Moreover, such divine opportunities and favorable conditions, entering the human world to elevate and transcend, can be said to be abundant everywhere. However, it requires correct methods, appropriate application, and unwavering determination and effort—how could one not achieve success!
The causal substance of the true reality of the Middle Yang.
What do you think? It is precisely by activating the bardo constitution to transform! For all sentient beings, original spirits, and Buddha's children, to achieve elevation and transcendence within religion, it is essential to have genuine methods to apply—this is the true nature of reality. It is also necessary to be able to reform and eliminate all negative accumulated habits and influences from past lives.
Moreover, it can resolve and dissolve all karmic debts accumulated over countless lifetimes, and further strengthen the determination to expand the propagation of the Great Dao. With even a fraction of one's heart and strength devoted to sacrifice and dedication, the question arises: can this truly benefit all sentient beings, original spirits, and Buddha's disciples, or is it merely optional or ambiguous? This inevitably determines whether one can ascend and transcend!
This celestial opportunity and good affinity serve as a truly exceptional source of merit and sustenance! Moreover, after a decade of diligent cultivation within the Chongxin lineage, several virtuous disciples have now attained the fullness of energy in their middle yang bodies. This is the accumulation of your ten years of arduous effort, and it further serves as the foundation for your future genuine journeys beyond—into the realms of the Wuji, the Void, and the cosmic universe!
The disparities in the constitution of the intermediate state make it difficult to ascend to the boundless.
Habits and inertia are hard to change,  
They hinder one from transcending and mastering oneself.
The energy of the central sun is fully equipped,  
Understanding the method brings even greater truth.
All endeavors fortified with unwavering resolve,
Ascend beyond, bestowed by heaven's grace.
This verse! Together with all sentient beings, original spirits, and Buddha's disciples, we mutually encourage all virtuous students of the Chongxin lineage; it analyzes the delusions and obstacles accumulated since ancient times, enabling you to comprehend the transcendence of the energies of the "intermediate yin and intermediate yang bodies." Moreover, the work "The True Thusness of the Great Dao," comprising thirty-six chapters, has now been fully completed. The next phase will continue with the composition of the "postscript and explanatory notes," among others. May all be auspicious. Thank you for your hard work. Farewell!
跋、凡 例
##Namo Medicine Master Tathagata Buddha
讚引、頌賀、序言
The Primal Cause descends to the mortal realm,  
As Emperor Wenchang aids in its fulfillment.
The Great Dao's True Suchness in Thirty-Six Cycles, Perfectly Accomplished as the Celestial Virtue's Truth.
Good evening to all Saints, Buddhas, virtuous beings, and the cultivating scholars of the Wuji Great Dao Academy! Today, the Principal Sovereign of our lineage, the Supreme Master of the Void, has descended to compose the thirty-sixth chapter of "The True Thusness of the Great Dao," analyzing the reality of Central Yang. This will allow everyone to truly understand their own energy—whether it is endowed with the nature of Central Yin or Central Yang—and to foster growth for those with a Central Yang constitution.
The purifying effect that can elevate and transcend in the future is the true nature of reality. Moreover, within the educational and cultural endeavors of the Chongxin lineage over the past decade, it has genuinely provided all virtuous students with the capacity for ascension and transcendence, which is indeed profoundly correct. This is the true reward bestowed by Heaven upon the Chongxin lineage for its decade of arduous sacrifice and dedication.
"The True Thusness of the Great Dao" has now been completed in its entirety, comprising a total of thirty-six chapters. The next installment will include the postscript and explanatory notes, with further sacred revelations to be issued in the following period. As for when we may reverently receive the twenty-first volume of the "Great Dao Series," it is hoped that all students of the Chongxin lineage will unite in heart and strength, striving for genuine elevation and transcendence—for the Great Dao, for themselves, and for all sentient beings.
跋、凡 例
##Homage to the Ancient Buddha Dipamkara
The Buddha, the founder of the faith, descends upon us.  
Homage to our original teacher, Śākyamuni.
The Buddha Shakyamuni inscribed a postscript to celebrate the completion of the great book of the True Thusness.
Postscript I
The Dao encompasses all functions and capabilities.
It is grounded in the reality of human existence and applies to all sentient beings and spiritual disciples within the human realm. All its foundations are structured according to the norms of the human world, while also nurturing growth within this realm. This process requires repeated cycles of experience, each of which must be learned and undertaken by the individual.
Only then can all accumulated experiences be established; in the growth of experience, knowledge is applied, manifesting as wisdom. Using Buddhist terminology, and viewed from the perspective of the Great Dao, this represents a true and authentic orientation toward existence, which must genuinely follow and rely upon the entire process of living.
True Suchness is the true reality of humanity.
This can be said of the human world: the accumulation of experiential knowledge that gives rise to the manifestation of applied wisdom is indeed the nature of reality! Furthermore, within the human realm, the true and actual state of reality involves a mutual exchange and spiritual communication among sentient beings, original spirits, and Buddha's disciples across the vast universe—a flow of energy that mutually supports and fulfills one another.
Within this current of energy, two forces coexist: the righteous and the wicked. They engage in a mutual tug-of-war, with human actions serving as the cause and effect, compounded by all human-made conditions. This leads individuals in the human realm to engage in acts of "choosing and being chosen." It is precisely this dynamic that genuinely benefits all sentient beings and spiritual disciples of the Buddha, nourishing their lives. This is the true nature of reality!
Namo to our original teacher, Shakyamuni Buddha, who descended to the world of Jambudvipa.
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Academy of the Wuji, the Chongxin Hall by Imperial Decree.
On the hour of Xu, the fourth day of the fifth month, in the Bingxu year of the Tianyun cycle.
Congratulations! The Chongxin Lineage is able to disseminate and promote the "Dadao Series Celestial Books" through its writings, which is truly commendable and worthy of celebration! Having spent some time with the Chongxin Lineage to discuss the future salvation and reunion of four hundred million Buddhist disciples, this is our earnest hope and expectation! Thank you all for your hard work. May all be auspicious. Farewell!
◆ Decree ◆
完書繳旨
## Civilizing Sage-Emperor of Literary Balance, Wenzhe of the Void
◆ Postfaces & Praises ◆
跋、凡 例
Namo, the guide of wandering souls across the shore,  
The Great Sun Tathagata walks among all beings.
Buddha manifests the true suchness, two blessings are inscribed; together narrating the guidance for future growth.
Postscript II
The primary foundation of the Great Dao
It is precisely through the process of learning and growth within the human world that knowledge and experience can be accumulated and relied upon. This accumulated knowledge and experience is then applied again to similar matters in the future. Regarding this process, it can be said that it involves the progressive accumulation of the transition from "not knowing how" to "knowing how."
It is precisely what can be acquired through learning and applied in the next instance to foster wisdom, which must bring clarity to the systems of affairs, preventing one from encountering confusion and allowing contradictions and troubles to entangle oneself. Only then can it be applied truthfully to oneself, serve as the foundation for human survival, and be regarded as the precious value of growth through learning.
True Suchness is the reality of all phenomena.
It can be said: The significant karmic entity that mutually fulfills with the "eighth consciousness," and within this mutually fulfilling karmic entity, entering into the human world, means becoming one's own master. Rather than allowing oneself to remain in ignorance and delusion among the people of this world, it is essential to bring genuine benefit to all sentient beings, the original spiritual Buddha-children.
One may wonder if it is possible to gain merit within the human realm, rather than becoming one who diminishes it. How can one benefit endlessly? This is precisely the great virtue bestowed by the Heavenly Lord and the compassionate guidance of all celestial beings and Buddhas, enabling all original spirits and Buddha children to enter a state of transcendence and perfection, thereby achieving a return that surpasses all.
Namo Mahavairocana Buddha, descending to the land of Bha.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Court of the Wuji, the Chongxin Hall by Imperial Decree.
On the fourth day of the fifth lunar month in the year Bingxu of the Tianyun cycle, at the hour of Xu.
Thank you all for accompanying the writing. The current momentum and atmosphere of the Chongxin Sect feel quite favorable. It is fitting to carry forward the teachings in the fifth phase, guiding all sentient beings and original spirit Buddhas-to-be with sincerity, enabling them to return, transcend, and achieve perfect ascension. We shall linger a while longer within the Chongxin Sect.
◆ Decree ◆
完書繳旨
##Before the Throne of the Limitless, Immortal Lady Xu Feiqiong
◆ Postfaces & Praises ◆
跋、凡 例
Namo, the world enters the Buddha’s realm;  
The Amitabha Sutra contemplates the self.
The Buddha speaks of the true thusness, praised thrice in the Dadao series as the framework.
Postscript III
The Dao evolves all fundamental origins.
It is the mutual support and fulfillment among all sentient beings, and it can also be understood as the fulfillment in the "interplay of Buddha and Mara." All original spirit Buddha-children among sentient beings exist in a state of mutual interaction, entering the process of nurturing life and learning to grow. In relation to nurturing life, there will be numerous phenomenal worlds, which should rely on the transformation of all illusions.
From this, one can understand the distinction between the "true suchness of Buddha-nature" and the "true suchness of demon-nature," and further clarify why true suchness is used as the basis for differentiation. Moreover, true suchness is a principle applied in Buddhist teachings, one that other religions seldom address. By applying the lineage of the Heart Veneration Sect to connect and integrate the true principles of the five major religions, the unique insights of Buddhism can be mutually fulfilled and perfected.
True Suchness comprehends all sentient beings.
It also enables sentient beings and original spirit disciples to meet the conditions for returning, transcending, and attaining perfect liberation. This is achieved by allowing the inherent nature of true suchness to mutually harmonize and be applied to the essence of true suchness. Guided by the nature of true suchness, one can enter into mutual fulfillment with the external world, which lies in the upward growth of all spiritually connected or enlightened individuals.
Moreover, for all sentient beings, original spirits, and Buddha's disciples, the manifestation of great virtue and grace provides them with the foundation to enter and survive in the human world. It is through learning in this human realm that they can smoothly and completely integrate into it, without losing the essential support for their existence.
Namo Amitabha Buddha, descending to the three realms.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Academy of the Wuji, and the Chongxin Hall of the Imperial Decree
On the fourth day of the fifth lunar month in the year Bingxu of the Tianyun cycle, at the hour of Xu.
Congratulations! The completion of the twentieth volume of the Dadao series, *The True Thusness of the Great Dao*, by Chongxin, demonstrates the unwavering dedication and efforts of the entire Chongxin lineage. This achievement not only serves as an educational and cultural curriculum for its own members but also offers genuine elevation to all sentient beings and original spirit Buddhas. Moreover, it presents a great opportunity for transcendence and growth.
Having disturbed the Chongxin lineage for some time, we have together discussed the future fulfillment of salvation! Thank you all for your hard work. May all be auspicious. Farewell!
◆ Decree ◆
完書繳旨
##Principal Chairman, Venerable Void
◆ Postfaces & Praises ◆
跋、凡 例
Namo to all beings, the true suchness,  
Medicine Buddha expounds the principle from the beginning.
The Buddha says that the life one unfolds  
Must be firmly rooted in the original true suchness.
Editorial Notes
The Great Dao: It serves as the fundamental driving force behind all existence within the human world, enabling sentient beings and original spirit Buddhas-to-be to learn and grow, while offering manifold benefits to all forms of life.
The Great Dao: It is inherently natural to the human world, making no distinction among any race, nation, or religious sect. All are bestowed and cherished by the Heavenly Providence, serving as the educational and cultural curriculum upheld in the human realm—this is the true path.
The Great Dao: In the human world, regardless of race, all must undergo various trials. Each stage, from birth to old age and death, time and again, is a process of learning, adapting to these trials.
Tathata (True Suchness) means: by taking the essence of the ultimate true such nature as the foundation to practice and uphold the "Buddha nature" and "demon nature" inherent in all sentient beings, one can clearly enable oneself to "manifest the Buddha nature" while also "diminishing the demon nature," thereby facilitating growth and learning.
True Suchness: It is created through human factors, in the process of all existence, learning, and growth experiences. Within this, one can clarify the essence of True Suchness, enabling oneself to achieve mutual fulfillment in the "eighth consciousness."
True Suchness: Furthermore, regarding all sentient worlds, by discerning the mutual causes and conditions of "Buddha and Mara," one can understand whether oneself is applying "Buddha-nature True Suchness" or "Mara-nature True Suchness" to sustain all functions of existence within the human world.
The True Essence of the Great Dao: In the human world, all those who interact with the external through spiritual connection can truly discern where their own undesirable habits and shortcomings lie. Such human factors can be controlled, precisely because one can grasp them oneself.
The True Essence of the Great Dao: For those who walk the path of spiritual mountains or connect with the external spiritual realm, it enables them to understand what level they have entered, what state they are in, and under what conditions. It also reveals whether there is any barrier between their daily life and the external world, or whether they are perceived as different by the compassionate beings of the world.
The True Essence of the Great Way: It is precisely through the karmic embodiment of both Buddhism and Taoism that one grows. By observing the karmic connections throughout the entire life process from birth to old age and death, one can come to understand where all one's shortcomings and mistakes lie. If change is possible, then the works on the "True Essence of the Great Way" can serve an educational and cultural function.
The function of the Great Way and True Suchness: in the realm of education and culture, it enables all sentient beings and Buddha's disciples to enter into the reduction of all karmic obstacles and entanglements, while also genuinely dissolving or diminishing all afflictions and disturbances.
The application of the Great Dao's true nature: even when influenced by human factors, one must truly understand that these very factors mark the boundary between ascension and transcendence, and descent and reincarnation. In truth, it is all a matter of one's own choice, as well as the interplay between these two diverging paths.
The True Essence of the Great Dao: The work has been completed. No distinction is made among those who have contributed—whether by submitting texts, distributing, explaining, teaching, writing, or assisting in printing. The Heavens, in their discretion, bestow merits accordingly, and such merits are then shared among all who have sincerely contributed to the celestial book of "The True Essence of the Great Dao." This is the utmost instruction!
Namo Bhaisajyaguru Tathagata, who descended to establish the rules for mortals.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Court of the Ultimate, and the Chongxin Hall of Imperial Decree.
On the fourth day of the fifth lunar month in the year Bingxu of the Tianyun era, at the hour of Xu.
Aha! Congratulations on the completion of the twentieth volume of the Dadao series, "The True Thusness of the Great Dao," by Chongxin. For all students of the Chongxin lineage, this marks the fulfillment of another weighty mission entrusted by Heaven. It can be said that this has added a further duty and merit to your journey, enabling entry into the genuine realization of "illuminating the mind, perceiving one's nature, attaining enlightenment, and bearing the fruit of awakening."
Another virtuous deed has been accumulated—congratulations! Congratulations! In extending these congratulations to all living beings across the vast universe, it is also an opportunity to reflect upon the delusions and obstacles that have persisted since ancient times. Through the truths elucidated by the Great Dao, one may come to understand where life’s confusions and blind spots lie. Thank you all for your dedicated companionship in this work. May all be auspicious. We have lingered awhile within the Chongxin lineage, joining together to accomplish future endeavors of propagation and guidance.
◆ Decree ◆
完書繳旨
## Imperial Envoy of the Vast Heaven, Star Lord Li Taibai
◆ Postfaces & Praises ◆
跋、凡 例
Homage to the unfolding of the true suchness scroll; the heart-dharma of Dipamkara is originally unobstructed.
The Ancient Buddha descends to gather all Buddhas,  
The Dadao series comprises twenty volumes.
All Saints, Buddhas, and virtuous beings, as well as the spiritual cultivation fellows of the Wuji Great Tao Academy, good evening! Today, the five great founders and venerable teachers of Buddhism have descended to honor the preface and introduction of the heavenly book "The True Thusness of the Great Tao" for Chongxin. Regarding the Great Tao series, it can be said that we have truly entered halfway through the compilation. This marks the beginning of a detailed exposition for the future third monumental volume.
It is certain that in this 21st century, all sentient beings and spiritual disciples of Buddha can advance through technological civilization and gain foresight into contemporary science. Moreover, for the future propagation of teachings and the salvation and fulfillment of all, it is the original intention of Heaven to grant Chongxin Hall this verification and expansion. This will not only promote Chongxin Hall itself but also bring tangible benefits.
Furthermore, there is no distinction in the truthful return regarding the creation and gathering of over two million high-tech talents "borrowed from elsewhere." As for the postscript and explanatory notes of the twentieth volume of the "Dadao Series Celestial Books," they have already been completed. During this period, the dedicated efforts of the Chongxin Sect lineage, along with the sages, immortals, buddhas, teachers, and divine beings from the heavens, are truly commendable.
A fragrant altar will be set up in front of the hall next Friday to complete the scripture and fulfill the decree. On the Friday after next, another fragrant altar will be arranged in front of the hall to reverently receive the twenty-first volume of the Dadao series, the celestial scripture. All deities and practitioners shall mutually fulfill this extraordinary affinity for the completion of the celestial scripture. It is hoped that all students of this lineage will prepare accordingly at the earliest opportunity.
◆ Decree ◆
完書繳旨
## The Primordial Sovereign of the Infinite, Immortal Ma
The Hall's Presiding Lord, Emperor Wenhang, ascends the platform to meet all virtuous companions.
The true essence of the Great Dao is fully revealed in this book,  
A reverent response to the benevolent grace bestowed by Heaven.
Today marks the completion and submission of the twentieth volume in the Chongxin Lineage's "Great Dao Series," *The True Thusness of the Great Dao*. For Chongxin, this signifies a decade-long journey of elevation, providing the Chongxin Lineage with a foundational project to advance all genuine propagation efforts. It also enhances the capacity for constructive contributions—truly a cause for celebration and congratulations!
The auspicious moment has arrived. Command is given to dispatch the venerable deities of our lineage—Celestial Worthy of Void-Spanning Transmission, Celestial Worthy of Void-Scribed Brush, and Celestial Worthy of Void-Soaring Phoenix—to respectfully receive the Sacred Decree of the Wuji thirty li away. Command is further given to dispatch the immortal maidens of our lineage—Fairy of Void Radiance, Fairy of Void Rosy Clouds, and Fairy of Void Colored Clouds—to respectfully receive the Sacred Decree of the Wuji and escort it to the hall from twenty li away. All other deities, Buddhas, virtuous disciples, and spiritual cultivators of the Wuji Great Dao Institute shall arrange themselves in orderly ranks to await the arrival, ensuring utmost propriety is maintained.
The Limitless One bestows an edict upon the mortal world; Xu Feiqiong descends to proclaim the decree.
The Immortal Maiden brings blessings to descend upon the Chongxin Hall,  
The Great Path and True Suchness complete the sacred text.
By the decree of the Infinite Imperial Mother, the sacred command descends upon Chongxin Hall to be proclaimed. All deities and mortals bow in reverence!
Imperial Decree is hereby proclaimed.
Respectfully received.
The Great Heavenly Mother of the Wuji decrees:
The Mother resides in the sacred realm of the Heavenly Principle, looking upon all her children in the mortal world. She earnestly hopes that each soul, through faith and cultivation in this lifetime, may transcend and return, so as to behold the Mother’s countenance. Time and again she longs, waiting by the gate with hopeful yearning, yet few of her wise children have returned. Over and over, she dispatches celestial immortals and buddhas to descend to the mortal realm, bearing her divine decree.
To all the children of the original spirits of the ninety-second generation, abundant resources have been provided, and numerous methods and sects have been bestowed by Heaven to guide and perfect them. Yet, for those who have descended to the mortal realm, it has often been difficult to achieve true efficacy. Therefore, from the early days of the people, the Mother’s heart, together with the celestial immortals and Buddhas, deliberated to establish a great and auspicious affinity for guiding and perfecting in the future.
To facilitate pairing: during the Blue and Red Sun periods, the elevation of the four hundred million spiritual children and all sons and daughters who have been guided back is carried out by using the essence of the teachings of Confucianism, Daoism, Buddhism, Christianity, and Islam as the main framework. It is hoped that a truly exceptional lineage, capable of "proclaiming the transformation on behalf of Heaven and embodying the Way of Heaven," will emerge to lead the guidance for return and transcendence.
Even as we joyfully gather with our Mother, such extraordinary conditions and karmic affinities have now manifested. At the Chongxin Hall in Taoyuan, Taiwan, where the Mother's benevolent decree is honored, since its establishment in the Bingzi year, it has consistently disseminated the great truth of the Dao to all realms. To this day, the celestial text of the twentieth volume of the "Great Dao Series," *The True Thusness of the Great Dao*, has been completed, bringing immense comfort and solace to the Mother's heart.
Within the Chongxin lineage, the various celestial deities and Buddhas, along with Li'er, have steadfastly dedicated themselves to the Great Path, serving as the vanguard for all spiritual children in the pursuit of the Great Path. This is indeed what the Mother's heart has longed for—truly praiseworthy! It is also due to the skillful guidance of the deities and Buddhas of the Chongxin lineage, as well as the direction provided during the fifth period of propagation, that all the children have been able to unite their hearts and efforts in promoting this cause.
This is the special commendation, praise, and affirmation from the Mother's heart, for all the endeavors of the Chongxin lineage. Now that the "Great Dao Zhenru" has been completed, it is time to submit the decree and return to heaven. The Mother's heart is deeply moved and comforted by all the efforts made by the deities, Buddhas, and children in this period. The Mother specially rewards each deity, Buddha, and child who has contributed to Chongxin.
Those who have achieved genuine merit shall be rewarded with two thousand major merits each, granted to those who have demonstrated full diligence; those who have not reached two-thirds of the required diligence shall receive half. Additionally, two jugs of jade nectar shall be added to the tea of the Chongxin Sect lineage, to comfort all the devoted sons and daughters for their steadfast resolve and all their toils.
The Imperial Mother of the Wuji issues a sacred decree to
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Court of the Ultimate, and the Chongxin Hall of Imperial Decree.
The seventh day of the fifth lunar month, during the Xu hour, in the Bingxu year of the Tianyun cycle.
Aha! Congratulations to all the deities, Buddhas, and virtuous disciples of the Chongxin Hall for truly receiving the rewards bestowed by the Eternal Sacred Mother. This is truly admirable and worthy of celebration! I also deeply admire and commend the sisters of Immortal Ma and the "True Buddha Heart School" for their guidance and support in achieving fulfillment. Time is short—I must swiftly return to the Heavenly Realm to fulfill my duties. Until we meet again; farewell, everyone!
The illusory and the real, passed down through humanity, spread across the cosmos;  
Empty time spins on, never pausing in its flow.
The highest virtue is not conscious of itself as virtue, yet people practice it.  
Human teachings must be thoroughly understood and made clear.
Good evening to all saints, Buddhas, virtuous beings, and spiritual cultivators of the Wuji Great Dao Academy! Today marks an auspicious occasion as the twentieth volume of the "Great Dao Series" from the Chongxin Lineage, titled "The True Thusness of the Great Dao," has been completed and submitted to the divine court. We have just respectfully received the decree of commendation from the Wuji Heavenly Mother, and it is now appropriate to further await the proclamation of the Jade Decree from the Heavenly Emperor to our hall.
By decree, dispatch the patriarch lineage: the Imperial Lord of the Infinite City God, the True Lord of Infinite Fate, and the Venerable King of Infinite Grace to respectfully receive the Jade Decree twenty li away; dispatch the patriarch lineage: the Infinite Bodhisattva Mahasthamaprapta, the Infinite Goddess of Birth Registration, and the Infinite Bodhisattva Samantabhadra to respectfully receive the Jade Edict of the Vast Heaven ten li away at the hall. All other deities, Buddhas, virtuous disciples, and the cultivating scholars of the Infinite Great Dao Academy shall line up in order to await the arrival, ensuring no breach of etiquette.
The August Heaven dispatches Li Taibai,  
The Star Lord brings the sacred decree to Chongxin.
The True Essence of the Great Path is fully captured in this book's intent;  
Reverently celebrating the veneration of the heart is truly fitting.
By the sacred decree of the August Heaven, the Jade Mandate descends upon Chongxin Hall to be proclaimed, while gods and mortals bow in reverence!
Imperial Decree Commands the Reading
Respectfully Received
The Jade Emperor, the Great Heavenly Lord, the Mystically Numinous, Most High God, proclaims by His sacred decree:
As the supreme sovereign, I have spared no effort in elevating the teachings and education of all religions in Jambudvīpa, while also fostering more virtuous connections through the guidance of the sacred traditions. Thus, through universal education, the human world can establish a "Pure Land on Earth," and contemporary technological civilization can continue to progress.
Providing the elevation of karmic connections in the human world, I have offered numerous "borrowed talents" from higher karmic origins of other star systems to bestow the virtue of creation. Having spent over 140 years in the human realm, I have gradually fostered the growth of the Earthly Nether Star, now verified by technological advancements, granting great virtue to the world of humanity. This is My heartfelt aspiration!
I observe that since its establishment in the Year of Bingzi, Chongxin Hall has gradually entered its tenth year. The collective efforts of all deities, Buddhas, and virtuous beings within the Chongxin lineage in promoting the great virtues and benevolence of the Dao are truly deeply admirable! Now, Chongxin has completed and submitted the twentieth volume of the "Great Dao Series" celestial texts, titled *The True Thusness of the Great Dao*.
Truly, the Chongxin lineage has demonstrated unwavering resolve in overcoming all adversities and challenges, earning the acclaim and admiration of the celestial immortals and Buddhas! Our heart is greatly pleased, and we hereby reward all the deities, Buddhas, and virtuous disciples of Chongxin with three thousand grand merits each, to be granted to those who have shown full diligence. Additionally, the merits of the deities and Buddhas of Chongxin shall be elevated by five ranks, as a tribute to their dedication and that of the virtuous disciples.
Dedicating oneself to the sacrifice and devotion of educational and cultural curricula has, over this past decade for Chongxin, served as a steadfast pillar for Us and the Heavens. It is through all of Chongxin's efforts that results can now be witnessed, gradually unfolding their influence. With unwavering determination, the future propagation and salvation shall be achieved, bringing about substantial guidance and deliverance—this is worthy of praise and congratulations!
The Sect of the Honored Heart can master the new Dharma, guiding and perfecting all original spirit Buddhas and disciples, enabling their return, fulfillment, and transcendence! Moreover, for those who possess such rare and precious conditions of affinity, as long as they maintain steadfast determination toward themselves and all sentient beings with compassion, they will experience virtuous growth, elevation, and surpassing—truly worthy of affirmation and praise!
The Supreme Celestial Jade Emperor, the Exalted Sovereign of Mystic Divinity, promulgates this Jade Decree.
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Court of the Wuji, and the Chongxin Hall of the Imperial Decree.
At the hour of Xu (7-9 PM) on the seventh day of the fifth lunar month, in the year Bingxu of the Tianyun cycle.
Congratulations! The deities, Buddhas, and all virtuous disciples of the Chongxin Sect have once again completed the compilation of another volume of the "Heavenly Texts of the Great Dao Series." We have now come to the Chongxin Sect to proclaim the Jade Decree. All virtuous disciples and holy Buddhas have diligently fulfilled the sacred mission entrusted by Heaven, earning the acclaim of the celestial immortals and Buddhas, and have carried out the divine tasks of the Great Dao to perfection.
Our venerable immortal also speaks in this manner! In the future, I will frequently descend to the Chongxin lineage to offer protection and care, and will also often come to compose works. However, due to time constraints, I must swiftly return to the Heavenly Court to fulfill my duties. I shall visit again another day! My gratitude to all the sacred buddhas and students of Chongxin. May everyone be auspicious. Farewell!
The Primal Cause descends in due time;  
Immortal Ma ascends the platform to guide.
Vice Chairman of the Chongxin Taoist Center  
Together forging the path of great goodness
All Saints, Buddhas, and virtuous beings, as well as the spiritual practitioners of the Wuji Great Dao Academy, good evening! Today, we reverently express gratitude for the benevolent grace bestowed by Heaven. We are thankful for the boundless kindness of the Wuji Heavenly Mother upon the Chongxin lineage. In the future educational and instructional courses, we shall also work in harmony with the Heavenly Court to achieve mutual fulfillment. We also reverently thank the Jade Emperor of the Heavenly Court, the Great Heavenly Honored One, for his benevolent grace and care upon Chongxin.
They also spare no effort in protecting and blessing all. In a moment, we shall kneel and give thanks for the grace of Heaven and the virtue of our teachers, which have been bestowed upon us. The decade of hard work, sacrifice, and dedication by the Chongxin lineage is indeed true and sincere! Next Friday, an incense altar will be set up in the hall to reverently receive the sacred decree for the twenty-first volume of the "Great Dao Series." It is essential to prepare early and ensure no lapse in propriety.
Furthermore, the sect leader has reported to the higher authorities: due to matters related to international demonstrations, the upcoming Tuesday’s sacred teachings may be postponed by one day to Wednesday. This provisional measure has also been recognized by the immortals and buddhas. We are grateful for the grace of Heaven and the compassionate guidance of our teachers. May all the decrees bestowed upon Chongxin by the Heavenly Realm provide protection and merit for all students of our sect lineage during this year of accelerated karmic retribution.
So that you may live out this life in truth and completeness, do not harbor thoughts of seeking merit or adding to your achievements. This will prevent the interference of karmic creditors, for it is the will of Heaven to protect and fulfill the virtuous students of Chong Xin. Moreover, for those among you who have lacked sufficient merit throughout your many lifetimes, this merit may temporarily ease the retribution sought by your karmic creditors.
However, for those who seek to honor their ancestors, it is essential that each individual dedicates their merits and supports their transcendence into enlightenment, which is precisely what all the immortal and buddha teachers of our lineage hope for! To achieve this extraordinary opportunity, there is one key: practicing filial piety to repay parental kindness, elevating ancestral spirits, benefiting both the living and the departed, and bringing blessings to all beings. Do you understand? Thank you all for your efforts. May all be auspicious. Farewell!