Dadao Series — Book 30
English Edition · 大道唯識
◆ Prefaces ◆
書名
##Namo Amitabha Buddha
November 12, 2010, the seventh day of the tenth month in the Gengyin year (Friday)
Deputy Chairman of the Chongxin Hall, by Imperial Decree — Immortal Ma.
The Dadao Series Volume Thirty: The Great Dao of Consciousness-Only
I pledge diligence and courage, without slack or neglect, to complete the task at the earliest, and bow in gratitude.
◆ Main Text ◆
古佛著作第十回　  　無常法則根本基
With growth comes attainment,  
Transcending self, a prize worth gaining.
◆ Postfaces & Praises ◆
Buddha Comes to Praise the Consciousness-Only Volume, Spreading and Promoting the Salvation of All Beings
◆ Prefaces ◆
書名
November 16, 2010, the 11th day of the 10th lunar month, Gengyin Year (Tuesday)
Deputy Leader of the Chongxin Hall, Immortal Ma Gu, ascends the platform to reverently receive the sacred decree.
The Great Dao series unfolds its vast transformation,  
A sublime cause presided over by the virtuous Lord of Intent.
Respectfully receiving the imperial decree
Today marks another auspicious occasion for the Chongxin Sect to respectfully receive the Sacred Decree of the Wuji and the Jade Edict of the Haotian. It is truly a moment of profound joy for the Chongxin Sect, as it consistently dedicates itself to the divine mission entrusted by Heaven, guiding and perfecting all living beings under heaven. Through the efforts of the Chongxin Sect, this mission is being extended across the world, requiring the united dedication of all members to achieve its fulfillment.
The auspicious moment has arrived. It is decreed that from our lineage, the Celestial Venerable of Soaring Void Dragons, the Celestial Venerable of Soaring Void Phoenixes, and the Celestial Venerable of Void Descending Brush shall respectfully receive the Sacred Decree of the Wuji at thirty li beyond and escort it to the hall. It is further decreed that from our lineage, the Imperial Lord of Wuji City God, the Imperial Sage of Wuji Second Pass, and the Imperial Sage of Wuji Third Pass shall respectfully receive the Sacred Decree of the Wuji at twenty li beyond and escort it to the hall for proclamation. All other deities, Buddhas, disciples, as well as the students and cultivators of the Wuji Great Dao Academy, shall assemble in order to await its arrival, ensuring no breach of decorum.
Before the Throne of the Limitless, Immortal Maiden Xu Feiqiong
Wuji descends with the divine decree to Chongxin,  
Attending before the Mother, embodying virtue and devotion.
Immortal Feiqiong descends with grace,  
Revealing divine decree, joy we embrace.
By the decree of the Wuji, the sacred edict descends upon the Chongxin Hall to be proclaimed, as both deities and mortals bow in reverence.
Imperial Decree Announced
Respectfully Received
The Great Celestial Mother of the Wuji decrees:
The Mother resides in the sacred realm of the Heavenly Principle, yet her heart is ceaselessly concerned for all her children in the mortal world. However, few today are able to truly return to her. Most remain submerged in the turbid, evil age of the five impurities. In this present era, dominated by technological civilization, it is exceedingly difficult for people to genuinely comprehend the role of "mindful consciousness," nor can they transcend their own actions to achieve upward growth.
For nearly sixty thousand years, it has been exceedingly difficult for humanity to find opportunities for elevation and transcendence. The Mother’s heart has been deeply concerned for all her children in the mortal realm, and thus she has repeatedly sent celestial immortals and buddhas to descend to the world to expound teachings and promote the Mother’s virtuous conduct and benevolent deeds. Now, in Taoyuan, Taiwan, since the establishment of Chongxintang in the year of Bingzi, the Mother’s heart has bestowed her sacred decree, allowing the continuous composition of the extraordinary series of celestial books on the Great Dao.
Now that the twenty-ninth volume has been completed and submitted as decreed, it is time to issue the thirtieth volume of the Celestial Texts of the Great Dao series. It shall be titled "The Great Dao and Consciousness Only," offering all children the opportunity to truly understand their own thoughts and consciousness, and to learn how to observe themselves—eyes, ears, nose, tongue, body, and mind—in the midst of arising thoughts and intentions.
Entering into the understanding and practice of the principles of consciousness-only, one elevates oneself to return to transcendence. This mandate is assigned to all first-level supervisors of the Chongxin lineage to co-author, with the accompaniment of certain heavenly immortals and buddhas. Commencing on the appointed day, it shall be completed at the earliest opportunity and promulgated for the benefit of the world, so as to broadly guide all children to comprehend the profound mysteries of the celestial texts, serving as a precious raft for their return.
Diligent and courageous, without negligence or oversight; upon receiving this order, commence at the earliest.
◆ Postfaces & Praises ◆
南無阿彌陀佛　降讚賀於
## Homage to the Medicine Buddha of the East, the Tathagata
Namo Amitabha Buddha, descending to bestow praise and congratulations upon
◆ Prefaces ◆
書名
The Limitless Empress Mother issues the Limitless Sacred Decree to
The Confucian School of Sacred Teachings, the True Buddha Heart Sect, the Great Hall of the Wuji Dao, and the Chongxin Hall of Imperial Decree.
On the seventh day of the tenth lunar month in the year Gengyin, at the hour of Xu.
Aha! Today, the circumstances are particularly auspicious. The ancestral lineage of the Immortal Maiden Sisters has once again bestowed the Wuji Sacred Decree. As the decree has now been fully proclaimed, we shall swiftly return to Wuji to deliver our report. We shall visit again another day to trouble you further. Farewell, everyone.
The Imperial Decree Appoints the Master of Chongxin Hall, the Celestial Worthy of Literary Grace and Education in the Void.
Chairman Ren of Chongxin Dao Center elucidates the sacred will of Emperor Wensheng.
Reauthoring the Dadao Series: The Concept of Consciousness-Only as the Guiding Principle
Today marks another auspicious occasion for the Chongxin Sect to reverently receive the Sacred Decree of the Wuji. Having just completed the ceremonial reception of the Wuji Decree, we now continue to welcome the Jade Edict of Haotian to our hall. By decree, the sect’s Void Rainbow Immortal Maiden, Void Blossom Immortal Maiden, and Void Spirit Immortal Maiden are appointed to reverently receive the Jade Edict of Haotian twenty li away.
By decree, the Infinite Manjushri Bodhisattva, the Infinite Child-Granting Goddess, and the Infinite Mahasthamaprapta Bodhisattva are dispatched to respectfully receive the Heavenly Jade Edict at ten li beyond the hall. All other deities, Buddhas, disciples, as well as the practitioners and scholars of the Infinite Great Dao Academy, shall assemble in formation to await the sacred arrival.
Namo Xuanzang Bodhisattva
Homage to the Western descent of sacred rites,  
Xuanzang bears the decree in celestial covenant.
The bodhisattva's auspicious reunion is extraordinary,  
The great path of consciousness-only awaits its written works.
Today, I am deeply delighted to once again reverently receive the sacred decree of the Heavenly Jade Emperor, descending to be proclaimed, as both deities and mortals bow in reverence.
Imperial Decree: Commence Reading
Respectfully Received
The Sacred Decree of the Jade Emperor, the Great Heavenly Lord, the Supreme Mystic Spirit and Exalted God, proclaims:
As the sovereign of the highest authority, I hold in my heart a deep concern for the nourishing role of all living beings in the mortal realm, particularly when observing those dwelling upon the Earthly Nether Star. In the present era, the conditions of karma have ushered in the advancement of technological civilization, which offers great benefit to humanity. It is now understood that such progress is essential for the elevation of the descendants of Yan and Huang in the Central Land.
It is also due to the advancement of technological civilization that more blessings and virtues have been bestowed upon the human world. This is the benevolent will of the Heavenly Lord and must be carried out as a necessary endeavor. Today, through the establishment of the Yichongxintang in Taoyuan, Taiwan, from its founding in the year of Bingzi to the present, this sacred hall has been dedicated to composing the extraordinary celestial scriptures and precious rafts in service to the divine mission of the Heavens.
Furthermore, it is exceedingly difficult for the thoughts and concepts of the human world to achieve elevation and transcendence, as they are confined by the limitations of human cognition. It has been impossible to establish practices for "arising thoughts, stirring intentions, entering the mind, and storing consciousness." Now, with the great vow of the revered immortals and Buddhas of Chongxin, we have been granted permission to compose the thirtieth volume of the Dadao series—*Dadao: Consciousness-Only*—to provide the human world with the means for elevation and transcendence, serving as a testament for implementation.
I observe that this extraordinary opportunity has now arrived, and it is indeed fitting to proceed with such actions. This truly elevates the consciousness and awareness of humanity, enabling genuine "illumination of the heart, realization of one's nature, awakening, and attainment of fruition." This is profoundly authentic and addresses the deficiencies and shortcomings of humanity, providing the necessary impetus for growth and advancement. It further propels the evolution of the great cosmic galaxy and the continued progress of human thought.
I am exceedingly pleased that the Chongxin Immortals and Buddhas, in their great vow, have once again integrated the principles, concepts, and practices of Consciousness-Only into a more sublime work. This will serve as a precious raft for the future Celestial Book, through which numerous heavenly secrets will be imparted. It is evident that the sacred sages and Buddhas of Chongxin have dedicated unparalleled effort and devotion, making this work a truly remarkable and complete achievement.
◆ Postfaces & Praises ◆
The Ode to the Great Dao's Consciousness-Only, Reverently Cultivating the Heart's Lineage for Blessings and Virtue.
南無東方藥師如來佛　降頌祝於
## Homage to the Original Teacher, Shakyamuni Buddha
November 19, 2010, the fourteenth day of the tenth month in the Gengyin year (Friday)
◆ Decree ◆
完書繳旨
With diligence and courage, without negligence or oversight, steadfastly accomplish the goal.
◆ Prefaces ◆
書名
Complete the work of benefiting the world, promulgate and initiate the teachings, accomplish one’s own cultivation, and deliver all sentient beings.
The Great Heavenly Jade Emperor, the Supreme Sovereign of Mystical Divinity, descends to bestow the Jade Decree upon
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Court of the Wuji, the Chongxin Hall by Imperial Decree.
The seventh day of the tenth lunar month, during the Xu hour, in the Gengyin year of the Tianyun cycle.
Alas! Truly, I feel immeasurable joy for all living beings under heaven. That the religious Vijñānavāda teachings of the past can once again descend into the mortal world—this scene, this situation, fills Chongxin with profound celebration! Today, I am exceedingly delighted! I also thank you all for accompanying me in this work. Now I must swiftly return to the Celestial Court to fulfill my decree. Another day, I shall come again to trouble you. Thank you all, and farewell!
Imperial Decree: Chongxin Hall, Righteous Chief, Void Supreme Being.
By Imperial Decree, the Esteemed Heart Rectification Chairman, the Supreme Void Master, ascends to the platform.
The Great Dao is solely recorded by Consciousness,  
Reverently receiving the divine decree is now complete.
All Saints, Buddhas, and virtuous beings, as well as the cultivators and scholars of the Wuji Great Dao Academy, good evening. Today, the Sacred Decree descended from Wuji and the Jade Edict descended from Haotian have both been fully promulgated. We sincerely feel profound reverence for the heart of devotion. The successive volumes of the "Great Dao Series Celestial Books" are truly worthy of affirmation and admiration, as they bring benefit to all sentient beings of humanity.
Now, by reorganizing the "Principles of Consciousness-Only" and integrating even more sublime truths into this celestial scripture, we address all the inadequacies, deficiencies, and habitual tendencies of the human world. This provides the sole, supreme celestial scripture—a precious raft for the mundane realm—serving as a guiding beacon for humanity's elevation. It also acts as a means for sentient beings to achieve fulfillment and ascension in the processes of return, transcendence, perfection, and surpassing.
This serves as a model and guideline for all future works of heavenly scriptures—what a profound and extraordinary celestial revelation! It is hoped that all students of our lineage will strengthen their clear comprehension of the "Consciousness-Only of the Great Dao," truly recognizing their own shortcomings. Only then will there be opportunities for growth! The next work will be a preface of praise, which everyone can look forward to.
2015, 0311, 1151 ◎＃※   OK
◆ Main Text ◆
大道唯識第一回　  　何謂唯識心所臻
November 26, 2010, the 21st day of the tenth lunar month in the Gengyin year (Friday)
◆ Postfaces & Praises ◆
Ode and Blessing
南無東方藥師如來佛　降頌祝於
## Homage to the Ancient Buddha of the Void, Supreme Virtue, Lord of Humans and Devas
◆ Decree ◆
完書繳旨
Diligent and brave, without slack or neglect; meritorious deeds and moral guidance, blessed by extraordinary karma.
◆ Prefaces ◆
書名
Namo to all beings who chant the Tathagata,  
The Amitabha Sutra observes the self-sovereign.
◆ Main Text ◆
大道唯識第一回　  　何謂唯識心所臻
## Námó Rándēng Gǔfó
大道唯識第二回　  　唯識起源念識排
November 30, 2010, the 25th day of the tenth month in the year of Gengyin (Tuesday)
◆ Postfaces & Praises ◆
The Ode to All Daos of the Great Dao:
◆ Main Text ◆
大道唯識第二回　  　唯識起源念識排
## Homage to the Ancient Buddha of the Void, the Supreme Virtuous One Among Humans and Devas
December 3, 2010, the twenty-eighth day of the tenth lunar month in the year of Gengyin (Friday)
◆ Postfaces & Praises ◆
佛來讚賀唯識冊　  　弘展推廣眾生載
Praise and Felicitation
The Great Dao's Salutation of Congratulations:
It is natural for all sentient beings to rely on each other. Only through the awakening of consciousness and thought can the conditions for survival and belonging be established. This applies to all human beings as well: regardless of which religious tradition one follows, or which nation one belongs to, the fundamental need for survival remains the same.
Human beings apply the principles of "New Consciousness-Only" in their daily lives, yet they are unable to fully comprehend the clarity of these principles. As a result, sentient beings remain deeply entangled in the obscurations of ignorance, repeatedly cycling through the human realm, constrained by the limitations of their circumstances.
The discernment of the Vijñānavādin:
It is with humanity and all sentient beings as the foundation that we can help everyone understand that in the present moment of human existence, each person applies these principles in their daily lives, yet none can fully grasp the clarity of the "New Consciousness-Only doctrine." This is why, despite applying it every day, one remains unable to comprehend the core issues of the human path—how they arise and why such circumstances exist to foster elevation.
If one cannot thoroughly comprehend the "principles of New Consciousness-Only," then all behavioral norms in the human world will remain elusive, and how the obstacles of sentient beings arise will likewise be unfathomable. Therefore, in the compassion of Heaven, the principles of Buddhism are disseminated among humanity, offering people a lifetime to truly understand how their own standards of conduct should function. Only in this way can sentient beings be elevated and transcend their limitations.
Homage to the Medicine Buddha of the East, Descending to Bestow Blessings and Praises
◆ Main Text ◆
The First Chapter of the Great Way of Consciousness-Only: What Is the Ultimate State of Consciousness-Only?
古佛降著第四回　  　唯識變現有名則
## Namo Akasha, the Tathagata of Illuminating the Principle-Mind
December 7, 2010, the second day of the eleventh month in the Gengyin year (Tuesday)
◆ Postfaces & Praises ◆
南無阿彌陀佛　降讚賀於
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Hall of the Wuji, and the Chongxin Hall under Imperial Decree.
The eleventh day of the tenth lunar month in the year Gengyin, during the Xu hour.
Alas! It is truly a great cause for celebration for all living beings under heaven that Chongxin has descended such sublime truths into the mortal world. Rare indeed are such revelations of heavenly secrets, offering humanity the opportunity for genuine upward growth. Truly worthy of rejoicing! We have taken the liberty to engage with the Chongxin lineage for a time, jointly discussing the details of the comprehensive celestial texts and their dissemination.
◆ Main Text ◆
The Second Session of Dadao Consciousness-Only: The Origin of Consciousness-Only and the Arrangement of Thought-Consciousness
古佛降著第四回　  　唯識變現有名則
## Homage to the Ancient Buddha of the Void, Transmitter of Virtue and Will
December 10, 2010, the fifth day of the eleventh month in the Gengyin year (Friday)
◆ Postfaces & Praises ◆
南無阿彌陀佛　降讚賀於
Namo to the Eastern Realm of Ultimate Bliss,  
May the Medicine Buddha descend to guide and support.
◆ Main Text ◆
Ancient Buddha's Descent, Fourth Session: Only Consciousness Manifestation, Where There Is Name, There Is Principle
大道唯識第六回　  　實相法則人類為
## Homage to the Auspicious Ancient Buddha of the Void, Who Descends with Brush
December 17, 2010, the twelfth day of the eleventh month in the year of Gengyin (Friday)
◆ Postfaces & Praises ◆
大道者所有道頌：
The Great Dao is solely crafted by consciousness, aimed at rectifying the deficiencies of human beings, enabling them to
The compassionate grace and virtuous blessings of Heaven have bestowed upon the world the unique new theory of Consciousness-Only. Such a profound teaching, which in the past would have been found only within Buddhism as a supreme truth, is no longer a celestial scripture and treasured canon comprehensible solely to Buddhist disciples in the present day.
Therefore, it descends to transform the eight virtues of the Taiwan region—the Chongxin lineage, commissioned by the Imperial Decree to compose this work. This extraordinary celestial revelation differs from all the new theories of consciousness found in the human world. Instead, it manifests a higher and more sublime celestial mystery, making it the only heavenly scripture of the "Great Way of Consciousness" in the world. It is intended for the leaders of over four hundred million future galaxies, enabling them to receive this extraordinary affinity and thus giving rise to this exceptional work.
This is not merely ordinary academic theory; it is the very reason why Buddhas and sages from the ancient heavens have descended to compose these works. In this current era, opportunities for divine revelation are exceedingly rare for humanity. Thus, this serves as a precious raft of transcendence, offering compassionate beings a means to return and ascend, fostering growth through such profound connections.
Consciousness is what humanity employs.
The rationale of Neo-Consciousness-Only arises from the myriad beings across the vast cosmos, serving as their foundation. Within this context, the celestial immortals and buddhas of the Chongxin lineage have descended to compose these works, allowing this karmic connection to be disseminated. In truth, this is directed toward all human beings of the present era, regardless of whether they are practitioners or non-practitioners, and applies equally to all religions. It is specifically intended for the edification of humanity.
Every sentient being enters into this state, yet fails to comprehend how the external world—forms, sounds, scents, tastes, touches, and mental phenomena—can be perceived through the arising of thoughts and intentions, thereby activating the functions of the human body: eyes, ears, nose, tongue, body, and mind. This process enters the manas-consciousness, is then transmitted to the ālaya-consciousness, and also stirs all past causes and conditions into creation.
Only then can one enter the "Amala Consciousness" and attain accomplishment. Thus, if sentient beings wish to comprehend the Amala Consciousness, they must possess a considerably high level of energy and embodiment to fulfill such conditions. Moreover, the "Great Dao of Consciousness-Only" descends into the human world under such causes and conditions to elevate and transcend it, which is truly worthy of celebration.
◆ Main Text ◆
大道唯識第六回　  　實相法則人類為
## Homage to the Ancient Buddha of the Void, Golden Pen of Wisdom
December 21, 2010, the 16th day of the 11th lunar month in the Gengyin year (Tuesday)
The Sixth Discourse of the Great Way of Consciousness-Only: The Law of True Reality and Humanity
◆ Postfaces & Praises ◆
南無東方藥師如來佛　降頌祝於
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Court of the Wuji, and the Chongxin Hall by Divine Decree.
The eleventh day of the tenth lunar month in the year Gengyin, at the hour of Xu (7–9 p.m.).
Alas! This is the most extraordinary cause and condition within the human world, precisely because there exists: the Chongxin Lineage, commissioned by the sacred decree to compose works that serve as a guide for the blind spots of future sentient beings. This is an exceedingly rare and magnificent cause and condition in the human realm. Congratulations to Chongxin! And congratulations to humanity for this cause of growth! I have disturbed the Chongxin Lineage for a time, to discuss together the future works and the cause and condition for spreading the teachings.
◆ Main Text ◆
古佛降著第八回　  　智慧起現道德沿
## Namo Void, Silver Pen Great Way Ancient Buddha
December 24, 2010, the 19th day of the 11th lunar month in the Gengyin year (Friday)
Ancient Buddha's Descent, Chapter Eight: Wisdom Arises, Morality Prevails
◆ Postfaces & Praises ◆
南無東方藥師如來佛　降頌祝於
Namo, the Original Teacher descends with a compassionate heart,
Shakyamuni comes to guide and lead.
The Buddha's teachings guide humanity forward,  
The principles of Consciousness-Only illuminate the great path.
Preface: An Encouragement
The Sublimity of the Great Dao:
The Heavenly Mandate has bestowed the treasured canon of the Mahayana Consciousness-Only doctrine upon humanity to address the ignorance and blind spots of all sentient beings. This enables one to understand the standards governing their own conduct. Regardless of whether one follows Buddhism or any other religion, all are hindered by such obstacles of ignorance, making it exceedingly difficult to truly comprehend how to apply the "New Consciousness-Only principles" in navigating life and conduct.
These conditions are aimed at the obscurations of ignorance that afflict all sentient beings. Without a deeper and more thorough understanding, it becomes exceedingly difficult to comprehend how to dissolve all the limitations and obstacles in the human world. Nor is it about allowing oneself to remain perpetually mired in the cycle of repeated rebirths across countless lifetimes—such a state fundamentally hinders any upward progress and makes genuine growth nearly impossible.
The True Principles of Neo-Consciousness-Only Doctrine
Entering into religious belief, only to be confined again in the next life, is truly quite lamentable. However, through the Buddhist doctrine of consciousness-only, one can achieve a complete understanding of all actions and deeds in the human world. It is essential for all sentient beings to comprehend that all concepts and phenomena are meant to smoothly resolve the obstacles to survival in the human realm.
If one cannot comprehend all the affairs and concepts within this, then entering religious practice in the human world is merely echoing others' words, akin to blind men groping an elephant—such beings among humanity are far too numerous. The benevolent grace of Heaven thus lends the sublime affinity of the Chongxin lineage to disseminate the great path of consciousness-only, reorganizing all past teachings of "Consciousness-Only Studies."
Moreover, it is able to fully disseminate and transform within the celestial scripture of "The Great Dao of Consciousness-Only," providing for the future four billion galaxies and all human beings, enabling them to enter into even more transcendent elevation and growth. To achieve this, it is essential to thoroughly comprehend all the "New Consciousness-Only Theories" as they truly are, thereby attaining such abundant resources and sustenance. This also addresses the rare and exceptional conditions and opportunities within the human world, which are exceedingly difficult to come by!
Namo to Our Original Teacher, Sakyamuni Buddha. A Preface of Encouragement Bestowed.
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Court of the Wuji, and the Chongxin Hall by Imperial Decree.
On the eleventh day of the tenth lunar month in the year Gengyin, at the hour of Xu.
Aha! Once again, a preface of encouragement has descended for Chongxin's writings—truly an occasion of boundless celebration for Chongxin! To be able to receive the teachings of Chongxin's many immortal Buddhas and teachers, and to have such a rare and auspicious affinity, must be cherished as the true path. Excellent! Having disturbed the Chongxin lineage for a time, let us together discuss the sequence of future writings and their propagation.
◆ Main Text ◆
第九回  應用法則  眾生受益
## Homage to the Virtue-Aiding Ancient Buddha of the Void, Dragon, and Heaven
December 31, 2010, the 26th day of the eleventh month in the Gengyin year (Friday)
Episode 9: Applying the Principles for the Benefit of All Beings
◆ Postfaces & Praises ◆
南無東方藥師如來佛　降頌祝於
Homage to the realm of the Void and the Jewel of Reality,  
Where the virtuous of heaven and earth together revere and uphold.
The Ancient Buddha, the True Lord, ascends the dais;  
The Great Path of Consciousness-Only convenes once more.
All Saints, Buddhas, and virtuous beings, as well as the fellow cultivators of the Wuji Great Dao Institute, good evening! Today, the four great founders and revered teachers of Buddhism have gathered together. However, Namo Mahavairocana Buddha was unable to ascend the platform to join in the discourse, and will impart teachings at a future time instead! Now, for Chongxin, this extraordinary affinity has emerged, enabling the introduction of the most sublime work bestowed by Heaven, "The Great Dao and Consciousness Only."
Gathering all past works of Chongxin into a compilation of even more profound and sublime doctrines; and now, the world's first volume, "The Great Path of Consciousness-Only," is written for all human beings and the rulers of four billion galaxies. Simultaneously, it provides all students and disciples of Chongxin with the conditions for further elevation, embodying true authenticity! Tomorrow is Wednesday again, with all guidance sessions proceeding as usual. Let us all come together to learn and grow!
2015, 0311, 1152◎＃※   OK;
Ancient Buddha of the Southern Sea
◆ Main Text ◆
古佛著作第十回　  　無常法則根本基
## Homage to the Auspicious Ancient Buddha of the Void and Phoenix Heaven
January 4, 2011, the first day of the twelfth lunar month in the Gengyin year (Tuesday)
Ancient Buddha's Work, Tenth Chapter: The Fundamental Basis of the Impermanent Law
◆ Postfaces & Praises ◆
南無東方藥師如來佛　降頌祝於
The South Sea shields all sentient beings;  
The Ancient Buddha descends, a series of works complete.
◆ Main Text ◆
大道唯識第一回　  　何謂唯識心所臻
Chapter One: What is Consciousness-Only? The Mind Alone Perceives.
What is meant by "Consciousness-Only"? It is that all phenomena are known only through the mind.
Sentient beings in the human world, regardless of any nation or religion, and irrespective of race, must all possess the condition of "consciousness-only." This function of consciousness-only enables the understanding of all names, forms, and actions in the human world. In this earthly existence, every sentient being shares this same functional capacity.
It is also essential to learn from the teachings of predecessors, to understand that all behaviors and concepts are conditioned by the dependencies of survival, and to gain clarity through recognizing all acting entities and affairs. Therefore, in the human world, regardless of race, nation, or religion, everyone must understand the actions and behaviors concerning all affairs.
To truly comprehend these concepts and terms, one must first gain a clear understanding of how behavioral principles operate. That is to say, all actions arise from the mind. Only after understanding the essence of each matter and its corresponding terms can one apply this knowledge to behavioral principles. This enables one to perceive the favorable conditions and virtuous causes in the human world that sustain life, and to understand how to further cultivate and elevate them.
At this moment, to attach oneself to the human world is to be governed by various names and forms.
To fully comprehend the concept of "consciousness-only," one must understand how human thoughts lead to behavioral norms. If sentient beings are unable to grasp this concept of "consciousness-only," what conditions give rise to such a state? Precisely because of what is formed after the arising of thoughts.
What is Consciousness-Only? The seeds of causes manifest once more.
It is understood that in the present era, the mind and consciousness govern the transmission through the eyes, ears, nose, tongue, body, and mind. This process is initiated via the activation of these six senses, which in turn facilitates the successive engagement with forms, sounds, scents, tastes, touches, and mental objects. Subsequently, this is propelled by the activation of the first five consciousnesses.
The sensory nervous system of human beings externally transmits and receives: sight, sound, smell, taste, touch, and mental phenomena. At this point, the internal nervous system has already accepted the external "sensory nervous system," meaning that all causal seeds stored in the eighth consciousness are then transmitted through the six consciousnesses.
This is the moment of entering the discrimination of the seventh manas consciousness, then proceeding into the eighth alaya consciousness, where past experiences accumulate. Within the "Vairocana nature ocean," the seed cause is drawn out. At this moment, it is merely an acting entity in an instant—a very brief period—and the seed cause can already be drawn out to encounter conditions.
Thus, after the seventh Manas consciousness transmits the information, and the sixth consciousness receives it, it is immediately relayed to activate the eyes, ears, nose, tongue, and body. Only then do all the behaviors and actions of sentient beings arise. This is merely a continuous application of momentary instants. Without these momentary applications, how could there be any behavior or action?
What is consciousness-only? It is the manifestation of the transformations of the mind.
When human beings enter this world, there is no distinction among races or all living beings; all are equal. Within humanity, there exists the seed cause of the eight consciousnesses, as well as the interweaving of the three souls and seven spirits, which together form the behavioral principles of each sentient being. This also gives rise to the recurrence of past memories. Such recurrence of past memories constitutes the fundamental function of the seed cause of consciousness-only.
The recurrence of a previous cause is a cumulative seed cause stored within one's eight consciousness fields. This cause is already stored in the human mind (or brain), and at this moment, it requires a triggering condition to be activated: whether the memory in the mind is virtuous, evil, or mediocre—this is the regeneration of a previous memory.
Human beings possess a memory of the seeds of previous goodness, evil, and mediocrity. When current issues resurface, they are faced with the choice of acceptance or rejection, which in turn prompts reflection on the conditions of past applications. This process distinguishes the emotional responses among all human beings.
If one is virtuous, a joyful state of mind will manifest; if one is ordinary, no feelings of displeasure will arise; if one is wicked, the emotional response at this moment will be quite unpleasant. Thus, how human beings perceive the manifestation of issues also depends on what memories from the past are being revived.
The seed-causes of consciousness-only are akin to the union of causes contained within millions of years.
This kind of causal outcome, distinguished by goodness, mediocrity, or baseness, serves to readjust and adapt to previous memories; such regeneration of past memories often represents the continuation of all karmic cause and effect. Moreover, among human beings, there exists significant variation in how these prior memories influence present circumstances, as they also seek to observe how all outcomes unfold.
It is merely the recurrence of past human memories. When such past memories are input into the present moment, they trigger "mental reactions" and simultaneously give rise to differentiated "emotional reactions." At this point, can sentient beings restrain their adverse emotional responses? Or will they incline toward joy or indifference? This depends entirely on the mindset of each individual.
This "idealistic" understanding of experience, when applied to the present circumstances of time and space, gives rise to the regeneration of past memories, which in turn become the conditions for this current application. Thus, human beings extend their past memories into their present mindset and concepts, thereby perpetuating the continuation of all issues. Can this lead to perfection? Not necessarily!
At this moment, human beings experience a kind of mental reaction, though not necessarily an emotional one. Everyone has gone through this process: when the same event, shaped by human factors, recurs, the memory of the previous experience is applied to the present. If human beings lacked such prior memories, would they still be able to identify points of doubt or confusion?
The seed of consciousness-only is something that everyone possesses.
Under such conditions, each individual, lacking the recollection of past experiences after a problem arises, becomes unable to understand the other party or the root of the issue. This is precisely how human beings are: they accumulate lessons from past experiences, and when similar problems emerge again, they retain these memories in the present moment.
Whether human beings share the same memory is a question that inevitably arises. It is precisely because of the reactivation of past memories that the application of issues in the present becomes apparent. Without the reactivation of past memories, no emotional reactions would emerge to highlight any problem. This is a memory understood solely through consciousness.
Thus, there exists the functional entity applied through the recollection of past memories. Without the recollection of past memories, there would be no present functional entity to manifest. It is essential to understand that the combination of all affairs and chains operates in this manner in every instance, without distinction between one person and another, or one object and another—all are the same. All living beings in the universe follow this principle, and humanity, as part of the multitude of beings, is no exception.
All phenomena arise from the mind, initiating causes and conditions, and bearing their corresponding karmic retribution.
It is precisely due to the recurrence of past memories that such prominence is perpetuated. In the absence of ignorance, there would be no recurrence of past memories. This holds true for all sentient beings: they inevitably disperse and restrain the points of contention. Following the emergence of this recurrence of past memories, the continuity of all chains of affairs among sentient beings is thus sustained.
Believe that every sentient being is the same; without the memory of past lives, there would be no accumulation of experience. In facing all issues, they arise merely from ignorance. Thus, it is through the memory of past lives that human beings carry forward the chain of cause and effect, which in turn facilitates the resolution and fulfillment of these issues.
Alternatively, if further extended to encompass larger and more numerous issues, it is essential to understand this causal condition: why sentient beings must recognize the necessity of the "New Consciousness-Only Doctrine." There must also be a focal point for eliminating the obstacles of ignorance—that is, by drawing upon the accumulated experiences from the past and applying them to daily life in the present.
Consciousness manifests in the present moment,  
Guided by the memory of past experiences.
Every step is the same,  
Thus it is commonly passed down in my family.
The mind, thoughts, and consciousness serve as conduits,  
Through experience, they can be fully realized.
All living beings should understand how to cultivate virtuous thoughts and intentions.
This verse is shared with all sentient beings for mutual encouragement. How does it apply to human beings in their thoughts and intentions? Without experience, ignorance begins; with memories of the past, they are brought into the present to continue. One must recognize the time, space, causes, and conditions in which they exist.
What is the angle? It enables the addition of human agents and application entities.
In this way, what is understood through consciousness-only has already been applied within the mind and thoughts. It is precisely because of such arising of thoughts and stirring of the mind that every matter is facilitated through consciousness-only, thereby extending all causes, conditions, and karmic retributions. You have all worked hard; the Great Dao is consciousness-only.
This chapter concludes here; the next will continue with even more remarkable works.
Supreme Commander of the Central Altar
The Supreme Commander of the Central Altar Ascends,  
The Great Path is Realized through Consciousness in the First Return.
Remember the good experiences of the past and apply them genuinely to the present.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Tao Academy, good evening. Today, the Great Tao Consciousness-Only Master, the Ancient Buddha of the Southern Sea, has personally descended to compose the first chapter: "What Is Consciousness-Only? The Mind Alone Perceives." The first segment has been analyzed, and the second chapter will continue next time. This is provided for everyone to understand: how can the principles of Consciousness-Only be applied?
It is also believed that this volume, "The Truth Expounded by the Great Path of Consciousness-Only," will help everyone better understand the causes and conditions of the time and space in which they exist. It will also enable everyone to recognize their own obscurations of ignorance. These are the delusions that sentient beings with emotions possess, and how to properly eliminate them will be analyzed in the next installment.
2015, March 11, 11:53 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Principle, Law, and Governance of Empty Space
January 7, 2011, the fourth day of the twelfth lunar month, Year of Gengyin (Friday)
◆ Postfaces & Praises ◆
Postscript One       Words of Praise
◆ Main Text ◆
大道唯識第一回　  　何謂唯識心所臻
All beings in the South Sea are like the Tathagata;  
The heart-dharma of Dipamkara is once more revealed.
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, Transmitter of the Way and Virtue
January 14, 2011, the eleventh day of the twelfth month in the Gengyin year (Friday)
◆ Postfaces & Praises ◆
Ancient Buddha of the Southern Sea Descends to Inscribe a Verse of Praise
◆ Main Text ◆
大道唯識第二回　  　唯識起源念識排
Chapter Two: The Origin of Consciousness-Only — Mind, Thought, and Consciousness
The Origin of Consciousness: Mind, Thought, and Awareness
Sentient beings rarely have the opportunity to delve into the principles of Consciousness-Only (Vijñapti-mātratā) and often struggle to grasp the key issues within it. This naturally leads to doubts about the "doctrine of Consciousness-Only." In truth, every sentient being, encompassing all species, equally relies on and necessarily applies the principles of Consciousness-Only.
Yet they fail to comprehend its practical application—that is, how the fundamental principles of Consciousness-Only philosophy are to be employed. For sentient beings, this means merely knowing the guidelines for all actions in daily life without understanding why they must be so. Consequently, they cannot fully grasp how the "origins of Consciousness-Only" came to be established.
Therefore, one only grasps a superficial understanding and dwells within the realm of the Earthly Dark Star. Yet it is essential to comprehend how all actions arising from consciousness-only are mediated through the functions of the first five consciousnesses: the eye perceiving form, the ear hearing sound, the nose smelling scents, the tongue tasting flavors, and the body sensing touch. Precisely, every species uses these daily, yet how can one fail to understand their names and characteristics?
All external sensory activities are transmitted into the sixth consciousness before they manifest.
This sixth consciousness, formed through the accumulation of past experiences, reprocesses previous memories and inputs them into the seventh 'manas-consciousness' for discernment. It is through this judgment—whether to accept or reject—that human actions and behaviors arise.
The Origin of Consciousness-Only: Why It Is the Mind and Mental Consciousness
This is the process of activating all applications of the "external nervous system," used to understand why there is an origin of consciousness-only. It is necessary to enter into the mind's activation of "thoughts giving rise to all phenomena" through all external aspects: form, sound, smell, taste, and touch. In this way, one can observe that these are the conditions applied by all sentient beings.
In addition to distinguishing based on previous memories, all sentient beings operate in this manner. When using the external sensory nervous system to make distinctions, each individual draws upon a wealth of accumulated prior knowledge, applying it to all causes, conditions, and karmic consequences in the human world. This process is also driven by "tactile sensation," which repeatedly engages with the cycle of cause and effect.
It will incorporate all good and bad, virtue and evil, fortune and misfortune, into one's own actions and conduct. Without the addition of mental consciousness, sentient beings would not have the cycle of cause and effect, and no "karmic retribution" would arise. In the human world, there would be no manifestation of consciousness-only and no entanglement of cause and effect.
Sentient beings under such conditions must understand that each process originates from their own initial thoughts and intentions, which are then stored in the eighth consciousness. It is through the accumulation of all that is stored in the eighth consciousness, and the retrieval of these past memories, that all the seed causes within the "Vairochana Ocean of Nature" come into being.
The origin of consciousness-only lies in the seed cause within the ocean of the nature of Vairocana.
The seed cause of this "Vairocana Dharma-nature Ocean" is stored within the eighth consciousness, capable of illuminating a vast expanse of space. Yet, all of an individual's thoughts are confined to a single brain. Why, then, does the "Vairocana Dharma-nature Ocean" harbor such an immense store of memories? What is the reason for this?
Just like today's magnetic disks, which can store vast amounts of energy, there exists a repository for all the seed causes within the "Vairocana Ocean of Nature." These are precisely the accumulations from countless past lifetimes, preserved within one's own mind. This is each individual's "Vairocana Ocean of Nature," where all causes and effects are deeply embedded as seed causes in the brain.
Nor is it because sentient beings undergo countless cycles of reincarnation that all is recorded within the "Vairocana Ocean of Nature." This is precisely why, even after thousands of lifetimes of reincarnation, human beings can still draw out these causal seeds from the "Vairocana Ocean of Nature" when prompted by the interplay of causes, conditions, and karmic retribution.
This corresponds to the facilitation within "karmic retribution," which is also the aspect most incomprehensible to human beings. Moreover, because these elements are already deeply ingrained in every individual, why is it that after millions of years in the "Vairochana Ocean of Nature," one still encounters the facilitation of cause, condition, and effect? The very reason for bringing forth these karmic causes and effects lies precisely in this.
The Origin of Consciousness-Only: The Activation of Mind, Thought, and Consciousness
All human beings, regardless of time or space, are destined to meet. This meeting is made possible through an elliptical cycle within the cosmic realm of the Earthly Abyss, which accumulates and contains all causes and effects. Whether separated by time, space, or region, they will inevitably encounter one another one day.
This understanding of the law of cause, condition, and effect is absolutely true. Even after multiple cycles of reincarnation, there will eventually come a day of encounter. The existence of cause, condition, and effect is merely a transformation across time and space; it never vanishes into thin air. Moreover, regardless of whether the karmic retribution is good or bad, a blessing or a misfortune, there will inevitably be a day when it is met.
Sentient beings cannot comprehend why, after such a long passage of time, there still exist such retributions and repayments, and how they might be reduced or settled. It is essential to observe that within each person's eighth consciousness—the DNA regenerative memory—such projections of cause and effect are reflected, thereby forming all settlements and retributions of karma.
Human beings cannot comprehend how, after millions of years, this past karma can be demanded and settled. This applies equally to every human being, as well as to enlightened sages, immortals, Buddhas, bodhisattvas, and others. Regardless of whether one seeks repayment or not, or whether retribution is demanded or not, the causes and conditions of the past will manifest truthfully.
The Motivation Behind the Origin of Consciousness-Only
Regardless of how long the time or vast the space, all causes and conditions will eventually merge and interact, thereby giving rise to all karmic consequences: distinctions between good and bad, virtue and evil, fortune and misfortune. Once a single thought arises in the mind of any sentient being, it will stir into manifestation all external phenomena—forms, sounds, scents, tastes, and tactile sensations.
There is also the self: the stirrings of the "eyes, ears, nose, tongue, and body" serve to manifest these conditions through the contact between the sense faculties and their objects. This applies equally to all sentient beings, whether they are those who have attained enlightenment, those who have fallen into the underworld, or other species of living creatures. Within this framework of time and space, the karmic causes and effects from past lives are brought to fruition.
This also shapes the present moment for confrontation or settlement. For example: have you ever encountered a stranger and felt an immediate sense of familiarity or aversion? It may seem as though you have met before in some unseen way, leading to either a strong fondness or a deep dislike for that person.
An inexplicable sensation arises, one that is both deeply vexing and profoundly delightful. From this, the karma of good and bad is born. In response to human emotions, there arises almost instantly an indiscriminate feeling—whether pleasant or unpleasant—which inevitably shapes one's emotional reactions into a kind of inexplicable behavior.
Consciousness gives rise to manifestation,  
accumulating the good and bad karma across lifetimes.
At this moment, how would everyone feel? They do not know this person at all, nor do they have any grievances or enmity with them. Why then does a very pleasant feeling arise? Or why does a feeling of strong aversion toward the other person emerge? This is because, over countless millennia, all the causes and effects of good and evil have been stored within the "Virodhana Ocean of Nature," and now they are being drawn forth once again.
This is a scenario that human beings fundamentally cannot comprehend. In such a time and space, they do not even know each other, so why does a rather pleasant feeling arise? As the saying goes, "getting a thrill" feels quite delightful, leading to a rather favorable impression, a desire to be with them, and the possibility of working together.
On the contrary, one may feel quite displeased with others, developing a dislike for everything about them. No matter how well the other person behaves, one feels no pleasure whatsoever, and instead harbors aversion toward all aspects of them. Has anyone ever experienced such a situation? This inexplicable feeling may also arise.
The origin of consciousness manifests causality in the present moment.
I believe that every sentient being has encountered such situations, whether human or animal. Sometimes, when a person is bitten by a dog, it is due to karmic debts from a past life. When the encounter occurs in this life, the dog cannot release its pent-up resentment without taking a bite. Perhaps some people have not had this experience—being bitten by a dog or chased by an animal for no apparent reason?
What could be the reason behind this? You might find it quite puzzling. I was merely passing by—how unlucky! Out of nowhere, I got bitten by an animal or chased for no reason at all. Isn’t it just too unbelievable? In this world, it is necessary to reflect on whether there is such karmic retribution from past lives.
It is only then that in the manifestation of every event, distinctions between good and evil, favorable and unfavorable, fortune and misfortune arise. This is what the immortals and Buddhas often say: In the human world, do not create enmity with others, so that in the next life you will not be disliked. By doing so, you can widely cultivate good karma, and many noble people will come to your aid. This is the true nature of reality.
The eighth consciousness summons all phenomena into manifestation.
Human beings, through all that they perceive, transmit into the eighth consciousness, which gives rise to the present cycle of cause and effect. It is due to the actions and deeds of each individual in past lives that they receive everything in the present. The manifestation of consciousness-only arises from the thoughts and intentions of each person, which then give rise to the corresponding karmic retribution.
This is absolutely true for every sentient being, regardless of whether they have attained enlightenment or remain trapped in the cycle of rebirth as humans or other living beings. All actions, without exception, will one day converge and bear their consequences. Therefore, one must not create negative karma with others, for the retribution that follows is profoundly painful and inescapable.
One should understand that it is possible to form good connections with others, which not only adds to one’s future blessings but also enhances one’s own goodness. I wonder if everyone desires this? This is something one can strive to create; it is precisely what fosters the growth of all wholesome causes and conditions among human beings. Such circumstances are within one’s own grasp to shape.
The origin of consciousness manifests through transformation,  
arising from causes and conditions sown in the past.
Regardless of time and space,  
Millions of years will bring it to prominence once more.
When sentient beings undertake tasks,  
It is essential to achieve perfection thus.
One should forge bonds of goodwill with others,  
And never become entangled in wicked deeds.
This verse is shared with all sentient beings for mutual encouragement. Regarding the origins of consciousness-only, could it be the reappearance of past-life memories? All virtuous karma created in this present life becomes the accumulation of future blessings and good causes, forming a greater field of merit for all. How then should we understand this?
Maitreya Buddha of Wuji International
The Supreme Maitreya Buddha of the Wuji Realm  
Ascends the Platform to Gather All Immortals and Buddhas
Esteemed sages of the Chongxin, greetings to all. Cherish this long-awaited gathering in our endeavors.
Good evening to all saints, buddhas, virtuous beings, the students of the Wuji Great Dao Academy, and all fellow cultivators. Today, the founder of our lineage—the Ancient Buddha Namo Dipamkara, the Lord of Great Dao Consciousness—has descended with immortals and buddhas to compose the second chapter, "The Origin of Consciousness: Mind, Thought, and Awareness." This chapter is precisely the work of this second session. It is hoped that through it, we may come to understand the Ocean of Vairocana Nature, which is precisely the karmic memory rarely comprehended in the human world.
This exceptional set of causes and conditions provides sentient beings with the opportunity for growth in all fields of knowledge. It also initiates our future learning through the works of the Second Cycle, with the hope that we may all progress upward together! Moreover, the repentance ceremony for this month will be held the day after tomorrow. It is essential to dedicate ourselves to guiding others with sincerity, as there are many methods available. Let us all strive together in this endeavor!
2015, 0311, 1154◎＃※   OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, Colored Clouds, and Radiant Heavens
January 18, 2011, the fifteenth day of the twelfth lunar month in the Gengyin year (Tuesday)
◆ Postfaces & Praises ◆
Ancient Buddha Descends to Inscribe the Second Postscript, The Great Dao of Consciousness-Only Guides the Return Voyage
◆ Main Text ◆
大道唯識第二回　  　唯識起源念識排
Namo, the Great Heaven Realm of Emptiness,
The Virtuous Humans and Devas revere the Ancient Buddhas.
The cause of honoring the heart is incomparably great,  
Only through consciousness do names and forms appear.
Chapter Three: Names and Characteristics of Consciousness-Only, Recognizing All Things
Consciousness-Only Terminology: Understanding All Phenomena
Sentient beings, while navigating their existence in the human world, not only pursue the orientation of survival but also employ numerous names and concepts to comprehend it. Within this process, the myriad names of all things, as manifested through consciousness-only, necessitate distinct species and further distinctions among the various parts of each species. Thus, a single species may be associated with many names corresponding to its different parts.
Human beings must first recognize these terms and concepts in order to distinguish their functions from their effects. Only after understanding these terms can one comprehend how to apply them in every action, as well as grasp the nature of effects and functions. This understanding enables one to benefit both oneself and all sentient beings.
For all human beings, it is essential for each individual to possess various forms of knowledge and concepts, and to understand how their functions and purposes operate. This is a need that every being recognizes within the realm of conceptual understanding; only by accurately grasping the names and forms of various objects can one attain correctness.
It is precisely because all recognized names and forms are imprinted as seeds in the eighth consciousness: the Alaya consciousness.
Within this process, such functional names and forms are stored in the seed consciousness of the eighth consciousness, providing opportunities for future encounters. This allows previous memories to be retrieved anew, granting oneself the capacity for genuine functional efficacy.
The Terminology of Consciousness-Only: Understanding All Functions
Through previous experiences, the necessity for this application has been accumulated, which is essential for every human being. Moreover, by drawing upon the memories of humanity's past, the necessity for this present application is provided. Such is the nature of humankind, as it also involves the reenactment of past records.
It is precisely through the central nervous system of the human brain that memories of all previous actions are stored and then applied to the present or future. Thus, human beings experience the regeneration of past memories, and this regeneration of past memories is also utilized by humans to accumulate renewed experiences. This is a concept of the reappearance of consciousness-only.
Human beings must possess this capacity for memory and rebirth, in order to integrate each instance of karma and its consequences, thereby distinguishing between good and evil, virtue and vice, beauty and ugliness, as well as various different karmic entities, and incorporating these into their own actions to differentiate between good and evil, fortune and misfortune. The karma and retribution of human beings are also initiated through memories from previous existences.
These conditions necessitate not only the distinct function of recalling previous memories but also must be facilitated according to the circumstances of time and space. At this moment, the law of cause and effect manifests in distinctions such as good and bad, virtue and vice, fortune and misfortune. Simultaneously, in the course of human beings' pursuit of survival, all things in existence are distinguished and assigned their respective names and concepts.
Various Cognitions of the Names and Characteristics in Consciousness-Only
Afterwards, distinctions are made, and the names for all the different parts of this concept are also differentiated. It is just as every person must eat, but eating is merely an action. This condition necessarily requires the action of cooking the rice before the action of eating can take place. In this process, the first step is to bring out the bowl and chopsticks, followed by the action of serving the rice. What comes next?
Thus, it is necessary to have one who picks up the rice with a bowl and chopsticks and brings it to the mouth. In this process, there will be many names and actions, causing human beings to differentiate each action by its name even in the simple act of eating. For humanity, it is essential to first understand these distinctions before inputting the names into the eighth consciousness.
Observing is merely the act of eating, yet it requires such a specific name for the action. After bringing the food to the mouth, should one chew slowly and thoroughly? Then observe the delicacies on the table: which among them are the foods one truly enjoys? This also distinguishes the authenticity inherent in each action.
The need for food and warmth is essential for all human beings. Hence, the people regard food as their primary need. Every individual must take various actions to secure these necessities. Simply mentioning "food and warmth" is too vague; achieving these conditions requires many steps. It also involves the use of currency to purchase all kinds of food.
The Terminology of Consciousness-Only: Understanding All Functions
If it is raw food, the act of cooking becomes necessary, and cooking itself is a vast field of knowledge, with humanity possessing a wealth of culinary wisdom. Thus, even the simple act of eating to fullness is distinguished by numerous names and actions. All of these are part of human existence, representing the essential terms and practices that each individual must learn.
Taking human beings as the reference point, the simple act of securing food and clothing is in fact an intricate process. Why is this so? Precisely because everything must pass through the "consciousness-only" perception of all phenomena. This perception of phenomena through consciousness-only is something that every sentient being must recognize and cannot escape from, as it is an essential function of existence.
Otherwise, if there are only actions without concepts or names, how can one truly understand what those actions are? Therefore, when sentient beings integrate all concepts, names, and actions of consciousness-only into the behaviors and actions of human beings, these actions naturally become habitual.
I believe that when everyone first performed this action, they did not know its name. Perhaps it has long been forgotten, yet the action itself is still remembered. In truth, the name has already been forgotten, but the action comes naturally. May I ask, is this act of eating a natural behavior for everyone?
Consciousness-only is the seed cause of human conceptual distinctions.
No one would ever stuff "food" into their nose, would they? If that were the case, could the nose eat? Certainly not! Yet everyone has long forgotten that eating should be done by taking food through the mouth into the stomach and intestines. They have also long forgotten the name for it, but still, there remains a very real, natural action to "eat."
This natural way of eating is no longer known to anyone, and the very concept, name, and memory of such an act have long been lost. Yet, quite naturally, each time one prepares to eat, a series of instinctive movements emerges, and these actions are repeated daily in the act of eating.
Everyone takes the act of eating for granted, yet few people can recall their first memory of it, especially when that memory dates back several decades. There is no specific name for this action, yet the behavior itself is universal. It is only when we need to teach the next generation of young children that we revisit and relearn such memories.
Only then do all names and forms, as well as labels and actions, come into manifestation. At this point, do people remember each and every event, and is all memory reproduced in the same way? Not necessarily! However, once it can be naturally applied, this is the reproduction of memory in all human beings—it is the reapplication of the first experience.
All phenomena and names in the Dharma realm are but manifestations of the mind's consciousness.
There is a proper method and manner for giving, and each time it is practiced, it involves recalling the memory of the first or previous instance to accumulate the actions taken this time. Everyone will remember the accumulation of past experiences. In all such accumulations of experience, is the seed cause of the "Vairochana Dharma Ocean" also being brought forth and applied?
This is the behavior and actions of all human beings. Can everyone understand how all behaviors and actions arise from "consciousness-only"? Precisely, it is the regeneration of memories within the concept of consciousness-only; this is a relatively higher-level mode of memory. All behaviors and actions of human beings and all living beings in the world are also the same.
It is simply that human beings possess a form of recorded presentation, which they use to instruct the behavior and actions of new generations; likewise, all other living beings in the world also pass on these experiences to their descendants. This behavior of human beings and all living creatures serves the same functional purpose.
In the context of all actions and behaviors arising from consciousness-only, can we understand that through "consciousness-only," all actions and behaviors are recognized via "consciousness-only concepts and names"? These are merely labels for all actions in existence. This is a concept of consciousness-only that arises specifically for sentient beings who aspire to transcend and ascend.
The five sense organs and five colors each have distinct names and functions.
If all religions are considered, few can achieve a clear dissection of such "consciousness-only terminology." For every individual, once the eyes, ears, nose, tongue, body, and mind are activated, they become linked with form, sound, scent, taste, touch, and mental objects. At this point, it is merely the entire external sensory nervous system at work.
Furthermore, it is necessary to first input into the sixth consciousness, then activate the seventh manas consciousness to differentiate and transmit, determining whether to accept or reject, before it can be transmitted into the eighth alaya consciousness for storage. Only when all causal seeds are present can the memory of this event be applied.
By awaiting future opportunities to bring these elements back into use, the natural behaviors and actions of each individual are formed. As everyone becomes quite familiar with such behaviors and actions, they are naturally applied. This is how humanity applies the conditions of nature, a process passed down from generation to generation.
Furthermore, while everyone may apply these practices, they may not necessarily understand how the names came to be. This results in having only actions and behaviors, yet lacking clarity about their names! Thus, everyone can act naturally, but they cannot grasp how the function of the names operates. Perhaps it has already been forgotten—so how can it be reclaimed? Reflect on it yourself!
All actions and movements are connected,  
as manifested by the mind alone.
To understand names and actions is to realize the arising of phenomena from mind alone.
Every action is as it truly is,
So too are all sentient beings.
Naturally applied it comes,  
Unaware its name, already lost.
This verse! Let us encourage one another, fellow sentient beings, regarding the various names and terms conceived by the mind alone—their applications differ across different schools and contexts. Everyone may carefully contemplate the mysteries contained herein and how they manifest. In truth, we have all forgotten and can no longer recall, yet our actions remain so natural! We shall continue with this work next time.
Wuji Fude Zhengshen
The Supreme Virtuous Deity Ascends;  
From the Sincere Heart and Consciousness, All Is Accomplished.
To comprehend all names and forms is to naturally and clearly realize them.
Good evening to all Saints, Buddhas, virtuous students, and the fellow cultivators of the Wuji Great Tao Academy. Today, the Supreme Chair of our lineage, the Ancient Buddha of Void-Space Superior Virtue and Human-Heavenly Realm, has descended to compose the third installment of "Great Tao: Consciousness-Only." This work dissects the arising, manifestation, and activity of consciousness-only, helping everyone understand that each action is a nominal designation, yet involves distinct components with their own names.
For human beings, there are many instances of memory regeneration. Since its first application up to the present, it has long become a natural behavior and action. However, everyone has forgotten what this form of activity is called, and thus cannot understand the importance of the "New Consciousness-Only Theory." It is believed that by doing so, we can bring these memories back into application, which is essential for the upward growth and enhancement of knowledge.
In the present era, only the Chongxin lineage dares to dissect the principles of New Consciousness-Only philosophy with remarkably plain and clear language. This approach genuinely aids everyone in their elevation and transcendence. It is precisely the great compassionate grace of Heaven, providing humanity with the precious provisions for growth, transcendence, and the return to our original source—truly a rare and invaluable offering.
2015, March 11, 11:55 ◎＃※  OK;
Ancient Buddha Daoji of Nanping
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of Virtuous Heaven, Adorned with Rosy Clouds in the Void
January 21, 2011, the 18th day of the twelfth month in the Gengyin year (Friday)
◆ Postfaces & Praises ◆
The Dadao Series: A Postscript to the Three Works of Consciousness-Only — An Introduction to Propagating the Seeds of Causes
◆ Main Text ◆
大道唯識第二回　  　唯識起源念識排
The Southern Screen unfolds the scroll of Consciousness-Only,  
Daoji's virtue and grace penetrate all sentient beings.
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, the Auspicious Heaven of Colorful Spirits
January 28, 2011, the 25th day of the twelfth month in the year of Gengyin (Friday)
◆ Postfaces & Praises ◆
The Great Dao, Consciousness-Only, Postscript Three, Encouragement
◆ Main Text ◆
古佛降著第四回　  　唯識變現有名則
Chapter Four: The Manifestations of Consciousness-Only and All Names and Forms
All names and forms are manifested by consciousness-only.
Sentient beings in the human world encounter numerous conceptual distinctions. Regardless of whether they have entered a religious path or not, all are the same in this regard. Why, then, does the transformation of consciousness occur? This process also enables human beings to recognize all conceptual distinctions. For sentient beings, this situation is based on their own understanding.
It is precisely because there is more room for contemplation regarding human beings and all sentient beings that we use the names and forms of all things to gain understanding. Different names and forms function differently, thus yielding varying functional benefits. This is the fundamental principle of all theories in Consciousness-Only. Why is it necessary to have such understanding? One must comprehend how all names and forms are "transformed and manifested by consciousness alone."
It is precisely because "the law of cognition" must precede "the law of reality" that "the law of application" is formed. These three constitute the most fundamental aspects for sentient beings, crafted through the understanding of the principles of Consciousness-Only. Consequently, after grasping the law of cognition, all applications of the law of application involve comprehending the names and appearances of all things, which are then applied through the law of reality.
This leads to the understanding of such principles, followed by the application of these principles.
As for the true nature of all things that have long existed, it becomes necessary for every sentient being to understand their forms and names. It is said: in applying the principles of recognition to the functions of all realities, there will also be conditions for their application.
All phenomena are merely manifestations of the transformations of consciousness and its conceptual designations.
Regarding the functions and roles that human beings ought to possess, the aim is to achieve a deeper understanding of oneself. This is because the conditions applied to humanity are based on the recognition of all realities; only after such recognition can the principles of application be established. Therefore, it is essential to understand: What is the principle of recognition? What is the principle of reality? What is the principle of application?
Thus, for the world of human existence, it can be said: each person relies on their own conditions for survival, which gives rise to applicable principles. Moreover, this applies equally to all human beings, regardless of whether they hold religious beliefs or practice cultivation. Every individual must function in this way to achieve meaningful action. The fundamental basis for being human in this world is to take life as the ultimate foundation.
Moreover, the reliance for survival is a process of upward growth and elevation. Without this upward growth and elevation, one merely blindly troubles oneself, unaware of the direction of survival—how difficult it is! This is the aspect sentient beings understand the least, for as far as human beings are concerned, they only know that the first memory from the past has been reborn.
When the first instance of ignorance arises, how can there be a good orientation toward survival? The second, third, fourth, and subsequent revisions and adjustments are, for humanity and all sentient beings, inevitably necessary. It is only through these revisions and adjustments after the second occurrence that the true points of difficulty can be genuinely overcome.
Consciousness manifests all names and forms.
In the process of adjusting and transforming these conditions for overcoming, human beings also make significant progress. Although the first instance of memory regeneration may already be forgotten, the act of memory regeneration itself becomes practiced and refined, thus turning the accumulation of experience into a natural and smooth progression.
Under such conditions, the same applies to every matter. Because nature proceeds smoothly, the initial process of ignorance is forgotten. In these circumstances, human beings modify and alter their memories after the first experience, covering them with all subsequent recollections, thus rendering them unable to be regenerated.
Human beings, through the process of a second attempt, accumulate experience through cultivation and transformation. They also retain memories of every instance of cultivation and change, learning from all the adversities encountered in each attempt. Such adversities leave an indelible mark in the memory, and this is true for every human being. Only by deeply remembering the points of difficulty can one truly achieve cultivation and transformation.
When reflecting on one's own misconduct or erroneous experiences, this approach is grounded in truthfulness towards all sentient beings. Hence, issues arise from each encountered difficulty or mistake, which are then corrected. In the functioning of human beings, it involves each individual learning from and rectifying their own missteps and errors.
Consciousness alone can manifest all forms of evolution.
Yet why is it that human beings are unable to elevate and transcend themselves? Moreover, each time, many peculiar temperaments and strange habits emerge, hindering their own upward growth. Does the root of the problem still persist? This is truly difficult to comprehend. Precisely because human beings knowingly commit these errors, it ultimately leads to the indulgence and nurturing of wrongdoing.
Human beings were originally meant to cultivate and refine themselves, to ascend and grow. Yet, due to indulgence in wrongdoing and the embrace of laziness, they have allowed themselves to sink repeatedly into the realm of humanity, cycling between lives as humans and animals. This endless cycle has only led to increasingly negative and harmful consequences.
For all human beings, it can be said that everything is perceived through the mind alone. Through this, we come to recognize all phenomena in the realm of reality, as well as all conceptual designations. It becomes clear that every action we take based on our understanding stems from the accumulation of our own experiences, with each new act arising from the memory of previous ones.
If one were to bring it forth, how would it form one's own understanding of the previous memory? If it is within a profound memory, it will also be more deeply etched in the heart; if in ordinary circumstances, it is difficult to form a deep memory function. This kind of cause and condition, in the midst of favorable circumstances, makes it very difficult to achieve upward progress and transcendence.
Consciousness alone manifests all realities and creates them.
For in times of ease or ordinary circumstances, it is but a fleeting process, one that cannot be retained in memory. For sentient beings, without profound recollection, such experiences are easily erased. Thus, for all human beings, in the midst of smooth and untroubled times, it is truly difficult to form lasting memories.
It is precisely the inability to achieve something profoundly impactful that prevents one from seizing opportunities for change. Humanity often fails to grow further amidst ordinary or favorable circumstances. However, in times of adversity, all memories become deeply etched, compelling one to constantly reflect on the nature of such challenges.
Just as all human beings travel on the road, every moment is a fact experienced firsthand by oneself. May I ask, when encountering danger while driving, why do people slam on the brakes? Otherwise, how could one ever understand these critical points in all the actions and behaviors of humanity?
Moreover, when faced with the danger of a moving vehicle, how can one bring it to a sudden stop in an instant? Otherwise, the next moment would be marked by a loud crash. At such a time, the mind experiences a tremendous shock, and adrenaline surges, heightening tension. In that split second, how can the danger be minimized to the greatest extent possible?
Consciousness-Only Reveals the True Reality of Existence
Has anyone had such an experience? Not necessarily—it can be deeply felt through the harm or death of others that such suffering is precisely a process of life fading away, a responsibility for the issue of harm, compounded by many future compensation problems. All of these combined serve as a remembrance of the previous existence of humanity.
At times, it stems from personal experience; at other times, it arises from witnessing the harm suffered by others and accumulating lessons from it. Yet most often, it is through media reports that the issues become deeply embedded in the eighth consciousness of humanity. Thus, human beings develop a heightened sense of vigilance to protect themselves from such harm or death.
Moreover, it is precisely because of this shared sentiment that such fears arise, leading to the emergence of similar problems for each individual whenever issues surface. These problems all stem from the reactivation of past experiential memories, which, for humanity, become deeply ingrained as seeds of consciousness within the eightfold storehouse of awareness.
Everyone has this memory, and because car accidents are truly terrifying, yet since everyone fears them, why do they keep happening? As the saying goes: "It's not that I'm afraid of hitting others, but that I'm afraid of others hitting me." This is because I will be careful myself, but others may not necessarily be careful.
All phenomena are manifested by consciousness alone.
This also fosters a sense of vigilance: when might a car accident occur? It is uncertain. Hence, it is said that driving or riding is like "wearing half a red garment." But why "half a red garment"? It refers to what people most dread—something that may or may not happen, with the odds being fifty-fifty.
Hence the saying, "The red garment is only half worn." Such human calamities can be prevented, yet prevention is not practiced daily. Some people frequently encounter traffic accidents, while others rarely face such issues throughout their lives. This is also related to each individual's driving habits and their impatient nature.
Everyone is aware of and understands this kind of problem, so how should it be prevented? Yet it happens again and again. Should people be afraid? Of course! It would be strange not to be afraid. But even with fear, in today's age, vehicles are necessary for transportation—otherwise, one would have to walk, which is even more dangerous. How did it come to this?
All phenomena of human existence are manifestations of consciousness.
The exterior of a vehicle is iron encasing people; if one were to walk on foot, it would be as if humans were no longer human, and many problems would arise. Does everyone understand the "New Consciousness-Only Theory"? Indeed, it is precisely because of the accumulation of personal or others' experiences that memories from the past are revived and applied once again.
Thus, humanity has once again experienced the "New Consciousness-Only Theory," which does not distinguish between cultivated and uncultivated beings, as all are fundamentally the same. This constitutes a foundational premise of the New Consciousness-Only Theory, made possible because all share the same capacity to regenerate this memory. Such memory resides within the mind, specifically within the eight consciousnesses of human beings.
Regarding these seed causes, it is precisely the fundamental functions that will be applied again next time. So, how can sentient beings among humans attract good fortune and avoid misfortune? It is not certain! However, one can apply them truthfully; only by doing so in every matter of daily life is the right path. This causal body is something that one becomes alert to only upon encountering it.
Past memories arise once more,  
Among the beings of the mortal world.
Because there is the desire for existence, thus karma arises from this.
Time's passing guests leave memories,  
Every space finds its harmony.
Remember the lessons of past experience,  
For their future application lies in your own hands.
This verse is shared with all sentient beings as mutual encouragement. By incorporating the function of all names and forms within this "consciousness-only manifestation" into the celestial scriptures for everyone's growth, greater benefits will be reaped. It makes no distinction between those who cultivate and those who do not—both are the same. That is to say, all beings in the human world are using it, yet they remain unaware of these names and forms.
This old monk has come again today. What is it that everyone desires? Bring forth the more abundant fruits from earlier to be blessed! This also offers everyone an opportunity to increase their blessings and wisdom. Moreover, it is through all favorable conditions and good karma that we nurture growth. After the blessing is complete, each person may take a portion—do not be too greedy, understand? It is determined by what each has contributed and chosen, for such conditions of karma have long been imprinted within your eight consciousnesses.
The Altar of the Limitless Virtue  
Ksitigarbha Bodhisattva
The Bodhisattva King Ksitigarbha of the Wuji Altar of Virtue ascends the platform to bring prosperity.
Esteemed virtuous friends of the Chongxin Association,  
Together we shall promote the flow of virtuous ideals.
All Saints, Buddhas, and virtuous beings, as well as the students of the Wuji Great Dao Academy, good evening. Today, the Immortal Buddha of Nanping Daoji, the Master of Great Dao Consciousness-Only, has descended to compose the fourth installment, analyzing how consciousness-only manifests all names and forms. This addresses the obscurations of ignorance in all sentient beings, who often believe that consciousness-only is only necessary for those who cultivate, and that those who do not cultivate have no need for it.
In fact, it is precisely the ignorance inherent in all sentient beings, which is the same regardless of whether one engages in cultivation or not, that must be resolved by addressing one's own contradictions. Moreover, because all human beings must understand the true principles governing existence, they can then recognize and apply these principles, which are essential for survival.
Moreover, these various principles are interconnected; otherwise, what purpose would human existence serve? This is indeed a profound question. It is believed that through these writings, everyone can come to understand the true nature of existence. From this, it becomes clear that within the conceptual framework of human life, there must be personal growth and elevation.
2015, March 11, 11:55 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, the Colorful Crane, and the Heaven of Longevity
February 11, 2011, the ninth day of the first lunar month (Friday), Year of Xinmao
◆ Postfaces & Praises ◆
Homage to the Ancient Buddha of Virtuous Humanity and Heaven in the Void, Descending to Pen a Threefold Exhortation
◆ Main Text ◆
古佛降著第四回　  　唯識變現有名則
Namo, all sentient beings are Tathagata,
The light of the principle mind descends to dispel all obstacles.
The Buddha teaches that the Great Path is revealed through consciousness alone;  
From the contact of senses and objects, manifestation arises and unfolds.
Chapter Five: The Contact of Sense Faculties and Objects, and the Arising of Consciousness.
When the sense faculties encounter their objects, consciousness alone arises and manifests.
Human beings possess a single entity that, upon contact with external sensory objects, activates all "supporting sense faculties and pure sense faculties" within the human world. These faculties interact with all sensory functions, thereby integrating into the behavioral norms of all human beings and influencing the actions of every individual.
It is only after mutual contact occurs that it manifests in the actions and behaviors of human beings. This behavior, directed toward humanity, involves a process of understanding, memory, and regeneration, thereby giving rise to all issues. In the human world, the recognized principles are used to store and build upon the memories of previously referenced events.
At this moment, it is essential to have the memory from previous existences in order to have the opportunity for mutual integration. This also forms the basis for all actions and behaviors in the human world, which originate from the understanding and experience gained through the application of previous laws. This leads to the realization of tangible effects and accumulates such experiences among human beings, allowing them to respond to all arising causes and conditions.
Every human being possesses memories accumulated from previous lives, which are utilized.
Following the previous recollection, the practical reality utilized this time will accumulate as conditions applicable for the next instance. This karma, once such memory is formed within each individual, unfolds the human connections that develop from it.
When the sense faculties and their objects come into contact, the functions of consciousness alone manifest.
Under such conditions, how to apply all interactions between the senses and their objects subsequently extends to the karmic retribution of human beings. This function entails distinctions between good and bad, virtuous and evil, as well as fortune and misfortune. In the actions and behaviors of human beings, it thus gives rise to the regeneration of a memory system.
It is precisely by recalling the accumulated experiences from previous applications—remembering whether past matters were handled satisfactorily or not—that we distinguish what is presented anew this time. This allows for the refinement of prior accumulated experiences and, following such adjustments, further incorporates how each subsequent action is carried out.
When considering the conditions for future applications, it is essential for sentient beings to understand that without the interaction of sensory faculties and external objects, there would be no manifestation of consciousness. Why is this so? Precisely because all sentient beings possess a physical form—a body equipped with a head, a torso, and limbs for movement.
Moreover, these are essential for all human beings. Additionally, as each person encounters the convergence of causes and conditions, a sense of bewilderment arises in response. This also leads to questioning whether one has memories from previous existences. If such memories do exist, then in the actions taken under the current causes and conditions, they will inevitably feel familiar rather than unfamiliar.
When the sense faculties and their objects come into contact, only then does the activity of consciousness arise and manifest.
This also triggers the memories stored in the previous IC microcrystals. Regarding what is now called "past-life memory recall" among human beings, this process serves to determine whether individuals possess such recall—that is, whether they are free from ignorance. If past-life memory recall cannot be achieved, it creates an obstacle arising from ignorance, which manifests as a form of psychological pressure.
If one passes through each instance of memory, the experiences from previous times are regenerated and applied to improve upon problematic points. After each passage, a necessity for adjustment is formed. Through the accumulation of such experiences, human beings also develop all karmic entities within the eighth consciousness.
This kind of implanted seed, once stored in the eighth consciousness of a person, will encounter causes to form conditions, encounter conditions to yield results, encounter results to manifest retribution, and encounter retribution to demand repayment. Once such repayment is made, it inevitably returns to initiate causes anew. Human beings thus remember their previous applications and accumulate for the next cycle, drawing upon the experiential body of this life.
It is necessary to have the recollection of previous memories to achieve the present result. This involves incorporating all forms and appearances derived from the external world into oneself: when the eye perceives forms, the sixth consciousness transmits and applies them, without distinction; similarly, the sounds heard by the ear are also input into the sixth consciousness.
When the sense faculties encounter their objects, consciousness alone arises and manifests.
At this point, with the addition of the mouth, all implanted causes and conditions are activated. This is when "the tongue manifests" by tasting many flavors; similarly, as fragrances enter the nose through the sense of smell, the action of smelling scents arises. What then becomes of these actions?
All must be manifested through the hands before they can be realized and applied to the "kinesthetic and tactile sensations" of the body. Once these are fully equipped, they are transmitted one by one into the six consciousnesses. For human beings, under such conditions, how is each movement process understood within all manifestations?
At this point, the hands and feet have also begun to be used simultaneously. As for the tactile sensations generated by the body's movements, they invoke the somatic functions within the sensory nervous system. In response to all external causal entities, by drawing upon the survival principles of human beings, one's own actions and movements thus establish a mutual interaction thereafter.
Next, it will enter the process of reception within the sixth consciousness. Moreover, if these actions and behaviors do not come into contact with the sixth consciousness, they will not manifest into actuality. Therefore, how can one, in the dependence of survival, come to understand that manifestation into actuality only occurs after the "contact between sense faculties and objects"?
Why must the sense faculties and their objects come into contact?
If there is no activation of present actions, there would be no initiation of the seed causes within the eighth consciousness of sentient beings to propel them outward. In all the accumulated experiences of the past, this constitutes the memory storage of sentient beings, also known as the IC microchip memory seed causes. It is precisely these that trigger all the conditions for existence.
In the course of existence, all human beings must first recognize that their actions and behaviors arise from external influences, which then manifest in human conduct. Thus, every individual follows this pattern. If one wishes to understand the nature of their own actions and behaviors, it is essential to examine oneself with sincere introspection.
It is also essential to understand how sentient beings come into contact with the "faculties and objects." This contact between faculties and objects gives rise to all causes and conditions, which in turn shape the orientation of human existence. This orientation stems from daily actions and behaviors, further influenced by individual "thoughts and consciousness."
The concept of karma and retribution, as instilled in human thought, has led to the distinction between favorable and unfavorable causes and conditions. This arises precisely because humans, as sentient beings, tend to prefer what is good and beautiful, thus forming their desires and attachments. Conversely, they naturally dislike all that is crude and undesirable.
Action arises only when the senses and their objects come into contact.
In the process of forming distinctions between likes and dislikes, human beings develop thoughts and concepts that influence themselves. They come to appreciate all that is good and beautiful, yet remain unable to detach from base and undesirable material conditions. Consequently, the mind of discrimination arises.
Yet these very material things one dislikes cling persistently, and all that one does not favor becomes inescapable, no matter how one wishes to break free. Thus, what one desires never seems to arrive, while what one disdains frequently appears—truly a most helpless predicament.
Human beings, in this state of helplessness, are bound to live out their entire lives. This is not what they themselves desire, so they settle for the next best way to survive. Faced with all that the senses encounter in the world, they are again helpless, unable to alter the reality. Thus, they accept everything with a heart of reluctance and unwillingness.
This approach to the "coarse physical organs"—that is, all external forms and appearances—as well as to the "subtle physical organs," meaning every external organ of the human body, is precisely the same as how one integrates all that one knows into daily life. This constitutes the survival orientation of human beings, yet it is not entirely flawless.
All phenomena arise from the contact between the senses and their objects.
How can one shift their mindset? This involves adopting a more positive perspective on the existence of humanity, rather than reluctantly surviving in a state of helplessness. Consider this: is it not often the case that when we desire everything, we end up lacking, yet when we do not seek it, an abundance comes our way?
That is an existence utterly beyond one's control, so it becomes necessary to understand how much good fortune one truly possesses. There is no need to envy the blessings of others, for each person's share of fortune is simply what it is. Often, what we desire most stubbornly refuses to arrive, while what comes our way may be what we least want—and so we reluctantly accept it.
Tell a joke, and take a look at yourself in the mirror! Are you not also a species that others dislike? I believe that more than half of people are indeed like this, and this has shaped every sentient being in their existence. In the process of living, they rely on "the physical sense organs and the subtle sense faculties" to navigate survival, and thus shift their mindset to continue living.
All phenomena arise from the interaction between the sense faculties and their objects.
This is the reality of the world: few things go exactly as one wishes. Given that one's own conditions are often far from ideal, one must simply do the best one can. In life, eight or nine out of ten things may not go as desired, with only one or two turning out favorably. Such is the true nature of human existence, and it is the common lot of most people in this world.
There is no need to dwell too much on how others are. Upon reflection, one may realize: Am I myself a type of person that others dislike? Yet, to claim that others are what I dislike—that is far too difficult! I believe that the way of life for humanity is just like this. So, for everything we dislike each day, let us embrace it all with a joyful heart.
You will then feel grateful for how much you have received. Reflect on this, and a wonderful perspective will unfold before you—cherish it dearly! With the great joy of possessing what you have, how will you face each day as it comes? Do you wish to live this way? A shift in mindset can transform everything, so it is essential to strive earnestly!
The mind, thoughts, and consciousness come into contact with the senses and their objects, which depend on each other and also assist one another.
Each human being is unique,
Simply by turning the mind to care for others.
Why fret over the twists of life's design,  
When all is woven by fate's subtle line.
If one could have all as they wish, how much would that be?  
Turn the heart's thoughts, and joy roams free.
This verse! Let it be a mutual encouragement among all human beings. Regarding the contact between the senses and their objects, and the manifestation of consciousness-only, great changes can be made to all present circumstances in the very moment. If human beings cannot change their own desires, they often fail to achieve their wishes as intended. Reflect also: how truly virtuous are we ourselves? It is precisely when we are the eccentric ones disliked by others that a shift in perspective brings forth great conditions and a willing heart.
Limitless White Golden Lotus, Bodhisattva Guanyin
The Bodhisattva of the Infinite White Golden Lotus ascends the platform, joyfully drawing near.
The sages and worthies revere the pure heart,  
All join in harmony to welcome the heavenly melody.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Tao Academy, good evening. Today, our lineage’s Namo Void Dharma-Mind Light Tathagata Buddha has descended to compose the fifth installment of *The Great Tao and Consciousness-Only*, analyzing and presenting to everyone the principle of "the contact between sense faculties and objects giving rise to the manifestation of consciousness-only," so that all may understand why there are so many inevitable hardships in the human world.
Do we dislike others while being far from perfect ourselves, such that we too are seen as odd and unlikable, or even embody everything others find displeasing? How then can we reflect on ourselves? In truth, a little introspection reveals all, and we must do what we can. Let us work to mend and transform all that is lacking and insufficient in this world—only then can we align with reality.
2015, March 11, 11:57 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Vast Emptiness, Whose Colored Blossoms Adorn the Heavens
February 15, 2011, the thirteenth day of the first lunar month in the year of Xinmao (Tuesday)
◆ Decree ◆
The Great Dao, Consciousness-Only, Complete Book, Presented to the Emperor
◆ Main Text ◆
古佛降著第四回　  　唯識變現有名則
Homage to the vast world of emptiness,  
Where the ancient Buddha of virtue and wisdom is revered.
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, Rainbow Illuminating the Heavens
February 18, 2011, the sixteenth day of the first lunar month in the year of Xinmao (Friday)
大道唯識第六回　  　實相法則人類為
Chapter Six: The Law of True Reality — Human Consciousness-Only
The principle of reality is that all phenomena are but manifestations of consciousness.
Sentient beings in the human world already possess an originally existing realm of true reality, much of which existed even before their own birth. For these beings, this realm of true reality is an entity that has long existed. Each being enters the human world through successive cycles of reincarnation.
This pre-existing realm of true reality, in which sentient beings carry out all behavioral norms, manifests in human beings as the necessity of relying on oneself to accomplish all the conjunctions and continuations of causes and conditions, thereby establishing the orientation for survival. It can be understood that even before human beings are born, this true reality world has already existed.
Moreover, upon entering this world, one encounters many intangible obstacles, yet it is often impossible to discern the root of such issues. It is precisely due to these circumstances that we engage in learning and growth. Whether beings have entered religious practice or not, all are subject to this same condition.
The crux of such issues lies in the fact that they existed even before one was born.
All are thus, and because the lifespan of human beings is only about a hundred years, with many not even reaching fifty, how can this compare to a centenarian? It is merely a matter of survival within the span of life’s length.
The Law of Reality: Human Consciousness as the Sole Agent
Human beings' dependence on survival stems from various professions, which in turn gives rise to the integration of food chains and material chains. This relationship between one's own blessings and methods of livelihood invariably influences the sufficiency of the currency chain. Thus, in the course of such survival, how can humanity elevate and transcend itself for greater betterment?
Therefore, there is no distinction between cultivation and non-cultivation, nor between entering religion and not entering religion—all are the same. This is because the survival orientation of human beings arises from the endeavors of all sentient beings across various professions and industries, which also influence the composition of the food chain. Thus, great effort is required to attain the comfort and ease necessary for survival.
It is precisely because of the prosperity of all trades and professions that one's own value of existence is realized. This is but a small part of what humanity can come to understand. For human beings to survive in the realm of reality, every kind of profession must exist as a necessity for survival, providing the goods required for daily life.
Due to this necessity, the formation of a currency chain that integrates all existing industries in the real world is facilitated. It is precisely this integration across various industries that enables the currency chain to function. Consider this: if these diverse industries did not exist, how could we enhance the production of essential goods required for human life? Indeed, it would be impossible!
Why does the law of reality encompass human consciousness-only?
Therefore, the multitude of human beings, through various trades and professions, create goods and provide for all to purchase the items they need, thereby securing a comfortable living space for themselves. This is the true function of all trades and professions, and it represents a form of invention and creation for survival, originating from the collective efforts of humanity.
Regarding all daily necessities, which are also essential dependencies in the realm of existence—without them, greater comfort cannot be achieved, and many items would be lacking, as is necessary to maintain a high standard of living—let us then ask: In everyone’s daily life, have all necessary electrical appliances already been made available? And do we also have vehicles for convenient transportation?
Believe it! The survival orientation of every sentient being lies in existing within the realm of true reality, yet it has already transcended the lifestyles of other less developed nations. It is precisely stepping into a higher-dimensional space of true living reality. Consider again: over the past 30 to 50 years, did these things exist? Certainly not!
Why is it that in the present era, all human beings possess such conditions? From the perspective of Heaven: in regions like China or Western nations, people are more likely to enjoy such privileges, while in other less developed countries, such enjoyment is absent. Moreover, one might ask: has the fortune of our collective existence also improved significantly compared to the past?
The Law of Reality—The Function of Human Consciousness-Only
This worldly principle of reality is fundamentally oriented towards human beings. Under such a law of existence, must human beings necessarily enjoy it in this way? Not necessarily! However, for sentient beings, it represents an already elevated, comfortable, and widely accessible convenience in life, to which everyone has grown accustomed.
Consequently, for all human beings, this represents an elevation beyond the mere necessity of comfortable living. When everyone embraces this orientation toward an elevated life, it may be said: Does this phenomenal world indeed enable sentient beings to advance, grow, and transcend? It should be so indeed. Thus, the orientation of existence is bound to function in precisely this manner.
Furthermore, because the laws of the actual world of human existence dictate that everything must be integrated into human life by oneself, there arises the drive for survival and the pursuit of comfort in all aspects of life. This also gives rise to the need for spiritual comfort. How, then, can one ensure that this need for spiritual comfort becomes a means of upward growth and transcendence?
Rather than living comfortably yet failing to elevate beyond spiritual contentment, merely engaging in ordinary human actions—if this life passes in such a state, will there still be such favorable conditions in the next life? It is not certain! This is precisely why, for sentient beings in this time and space, there exists an essential necessity.
All sentient beings perceive and think through consciousness alone.
Thus, it contributes to the peace and comfort of the human spirit, enhancing daily life in a mutually reinforcing way. This creates an opportunity for elevation and transcendence, allowing oneself to achieve upward growth and improvement. Rather than burying oneself in a lifetime spent merely passing through this world—a journey that is both arduous and helpless.
The world of human beings exists within the constraints of mutual interactions, and no being can escape these limitations. It is precisely because of these mental obstacles that humanity must engage in "cultivation, adjustment, and elevation." This is the very reason such practices are necessary, enabling the transformation of the human world.
This is directed towards sentient beings, referring to a course of action within an orientation toward survival. It is precisely because of this course of action that humanity demonstrates its superiority over other species. For the human world, this represents the living principles of a reality-based world, granting humanity the space for creation and evolution.
The world of true reality is the world of consciousness-only.
Without the principles of life, how can one elevate the quality of life and well-being? It is precisely in response to humanity’s entry into religion that one cannot claim all existence to be an illusory and false world. This is not an illusory life either; rather, it is through practical and realistic approaches to living that one achieves the refinement of one’s own life and the correction of undesirable habits.
People are gradually improving in terms of material comfort, yet they lack the necessity to adjust their spiritual well-being. How can one achieve greater growth? This arises precisely from the fact that, after each cycle of reincarnation, human beings are unable to ascend and progress upward—a process that is inherently necessary.
Thus, there arises a spiritual solace that must grow from the nature of reality itself, rather than dismissing this realm of actuality as an illusory life or a mere drop in the ocean. Though it may appear as such in the eternal statistics of heaven and earth or the cosmos, it remains undeniably true—the present realm of existence for all sentient beings.
The Necessity of the Mind-Only Perception of the Real World
May I ask, who is the one writing, living, and striving for elevation at this very moment? It is none other than oneself! No one else can take your place. Humanity exists within a realm of lived reality, and every moment in time and space, along with its causes and conditions, is inherently correct and true to its nature. Otherwise, how could there be any possibility of elevating the spirit and transcending beyond? Would that not be mere fantasy?
Nor should one regard this spiritual elevation as merely being a passerby in the human world. It is precisely because there are too many such passersby that one can truly elevate and transcend oneself. Otherwise, what religion speaks of would only be borrowed views—how then, in the present moment, could it be otherwise? It would become far too difficult to achieve such elevation and transcendence.
There is no need to undergo such arduous cultivation and self-improvement; simply following a comfortable life will suffice. But would anyone truly desire to return again and again in the endless cycle of rebirth? Surely not. This teaching is directed at those who genuinely strive for spiritual elevation through cultivation, not merely at ordinary sentient beings. It is essential to grasp the true nature of reality—only then can one follow the right path.
For beings in the true reality of the Dharma realm,  
Each process unfolds in this manner.
Because there is a will to survive, thus such actions are taken.
To elevate the human world,  
one must strive to perfect oneself.
Step by step, each footprint leaves a mark,  
Every mark firm and true, like this life's journey.
This verse is shared with all sentient beings as mutual encouragement, for it applies to all orientations of existence. This is because human beings live in the realm of tangible reality, not in the realm of spiritual phenomena. Therefore, all interactions within the tangible realm are perceived and experienced by oneself. Only after passing away does one enter the realm of spiritual phenomena—this is an undeniable truth. As for whether the spiritual realm can comprehend all aspects of tangible reality, that will be revealed in due time to those with the destined connection.
The Supreme Sage of the Boundless Origin, Emperor Guan the Sage.
The Limitless decrees the manifestation of cause and effect;  
The Primordial Sage, Guan Di, ascends the platform to fulfillment.
The Heavenly Lord descends in divine transmission,  
The Ancient Buddha names this as testimony.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the Ancient Buddha of the Void, the Celestial Venerable of Void Transmission from our lineage—Namah Void Transmission Deity—has descended to compose the sixth chapter of "Great Dao Consciousness-Only." This chapter analyzes the consciousness-only perspective of humanity in the phenomenal world, offering insights for contemplation and transformation through cognitive reconstruction.
This is to enable all human beings to understand the refinement of the New Consciousness-Only doctrine within this process, thereby achieving growth and transcendence for themselves. Moreover, this lineage further elucidates the "New Consciousness-Only doctrine" with greater subtlety, analyzing the obstacles that hinder all human beings from progressing and addressing how to resolve these issues, which is the true path.
2015, 0311, 1158◎＃※   OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Empyrean, the Heaven of Nimble Spiritual Apertures
February 25, 2011, the twenty-third day of the first lunar month in the year of Xin Mao (Friday)
大道唯識第六回　  　實相法則人類為
Namo, sentient beings come forth,  
The void and worlds are hard to fathom.
When the brush descends, the ancient Buddha brings auspicious signs;  
To understand the laws of this world is humanity's rightful duty.
Chapter Seven: Understanding the Dharma Principles, The Function of Consciousness-Only
Understanding the principles, the function of consciousness-only.
Sentient beings in the human realm face many obscurations of ignorance. It is essential to recognize the functions of all phenomena related to existence, as well as how they are applied in various ways. This leads to an understanding of the principles underlying all realities and the necessity of thoroughly comprehending and skillfully applying the concepts that guide the direction of life.
Furthermore, what is the significance of all actions? This refers to the process of understanding that is necessary for human beings in this time and space, precisely because the true reality of the existence realm has already been established. It is through this understanding that it can be applied to daily life, which constitutes the essential functionality of the "New Consciousness-Only Theory."
Therefore, every human being must come to such an understanding in order to exist in the present world. Otherwise, how can people know whether they can truly benefit from their own survival orientation? They use all the items in their daily lives, yet they remain unaware of their names and forms. This is far too difficult.
This is based on human life as its foundation; without human life, how could it be established?
How can one apply all tools? Each tool has its name and its function, which represents a basic action oriented towards survival. Without such basic actions, how could one possibly apply them?
Understanding the Law: The Conditions for the Functioning of Consciousness-Only
If sentient beings, in the course of their lives, fail to understand the names, forms, and functions of the tools they use daily, how can they benefit from them? Therefore, the understanding of principles is gained through all functions in daily life, and there is a necessity to apply these principles.
There is also the understanding of the principles of cognition, realizing the application of all tools in daily life. This is essential for human beings to grasp in such spatiotemporal conditions and circumstances; otherwise, it becomes difficult to thoroughly and accurately comprehend the tools of daily life. This is because it constitutes the most fundamental principle of application for humanity.
This leads to the distinction between all that is beneficial and non-beneficial in daily life. It is important to understand that humans are social beings who coexist and inhabit a relatively civilized society. Within this human community, there exist numerous civilized tools that are genuinely applied and bring benefits, precisely serving the welfare of sentient human beings.
Just like the divine hearing we possess today, which is our mobile phones, one could say that everyone has at least one or more. These phones serve as communication devices, something that was completely unseen by every human being in the past. In the present era, the once bulky mobile phones are gradually being transformed into quite trendy and portable ones.
Understanding the principles and applying them wisely can lead to benefit.
Moreover, the features are quite advanced. After a few more years, even the most advanced phones of today will become obsolete, evolving into tools that directly aid in one's survival. Thus, the mobile phones of humanity are constantly renewed, day by day, leading to a deeper understanding of these devices and revealing tools that were once unimaginable.
Even if the latest smartphones were made available today, many people in underdeveloped countries would not know how to use them, nor would they understand what these flat, sleek devices are. This reflects the varying levels of awareness among human beings—what functions do such objects serve, and how are they meant to be used? It is likely that in developing countries, this is precisely how such technology would be perceived and engaged with.
All sentient beings are relatively capable of recognizing the functional benefits of this, and it also generates a practical utility for the current era. Moreover, there are direct methods and conditions for understanding how to use it. Without employing these methods of utilizing the instrument, even if given to others, they would not know how to use it. It is essential to understand truthfully how its functional applications operate.
It is precisely because of the clarity of knowledge and concepts that when encountered again, one gains practical experience. It is through the accumulation of such functions that the most fundamental communication devices for humanity have evolved into what we call civilization. Let me ask everyone: when a new trendy device emerges, does everyone know how to use it? Not necessarily.
All objects in the human world possess names and forms.
It becomes usable only after being taught. Thus, for everyone, the various limitations of the past are gradually fading away in the present era, freeing us from such ignorance and obstacles. This enables the advancement of civilization, which is the reality of the world as understood in the technological age. After forming an understanding of the application of all tools, who then are the beneficiaries?
Such conditions, are they truly for one's own benefit? This represents the necessity of a new theory of consciousness-only, which has been shaped by all actions within the realm of reality. It also arises from recognizing the existence of tools and instruments, thereby yielding functional benefits in application. The beneficiary of such gains is indeed oneself, and it is believed that this also serves humanity and all beings within the technological civilization of this current time and space.
Each tool possesses distinct names and functions, and utilizing them yields significant benefits. To further illustrate: consider the modern computer—perhaps everyone can understand this? The term "computer" is merely a name; the crucial point lies in its application, which represents the greatest distinction. Moreover, the ways in which each person applies it vary greatly.
This is about human beings in this particular time and space utilizing computers, though not necessarily understanding the names of all the components of the "computer as a whole." They are aware that it is merely an assembled device for practical use. The question is whether each individual can benefit from the application of computers.
Computer Applications Benefit All Mankind
If one cannot benefit from it, then the computer is merely a tool, making it difficult to derive personal growth or acquire rich knowledge and experience through it. Moreover, as computers today have become ubiquitous, they have also bridged the distances between all nations.
It can transcend influences without any national boundaries, which necessitates the use of computers capable of storing abundant resources and provisions. May I ask everyone: if we do not know where knowledge and wisdom come from today, how can we obtain them? Precisely from media and computers! In fact, most people acquire them through computers.
This is how we can distinguish between a modern individual and an outdated one in the context of humanity at this point in time and space. It also depends on whether one possesses and applies such computer knowledge, which simultaneously enables one to acquire much knowledge and wisdom in the process of survival that was previously inaccessible.
This is for the current generation: sentient beings growing up in the 21st century must also bring greater real benefits to themselves, which is precisely what allows one to advance alongside technological civilization. It is precisely because of the orientation toward survival shared by all human beings, and due to the understanding of principles, that we can comprehend the role of computers in today’s era.
Application of Wisdom in Relation to the Principles of New Consciousness-Only Philosophy
Without firsthand experience, how can one truly understand that within computers lies an extensive realm of applications surpassing human knowledge and wisdom? The key to making the most of it lies in a distinct and unique benefit. Therefore, in understanding principles, it is essential to grasp the true nature of computer principles, and then consider what will unfold after applying them personally.
It thus forms a benefit derived from the accumulation of experience and growth in accordance with reality, which serves as the primary foundation for human beings in this particular time and space. This also acts as the driving force behind one's own survival and interests. If everyone can benefit, it will be possible to develop even more innovative tools in the future.
Furthermore, the elevation of human thought and the construction it fosters also bring forth many innovative technological and civilizational tools, offering greater opportunities for growth and benefit to all. This is precisely how human existence should be, and it serves a significant purpose. This constitutes a principle of understanding, one that necessarily yields practical efficacy and brings benefits to all.
The instrument that clarifies all things  
Functions and benefits are as they should be.
Recognizing the great function of what is used,  
the benefit gained is one's own.
The function of consciousness alone governs all,  
Ensuring that all human affairs proceed as desired.
Technology and civilization forge tools and implements,  
The laws of survival reveal their true meaning.
This verse is shared with all sentient beings as mutual encouragement. In all functions and interactions within the human world, it is through understanding the principles that we initiate the process of applying experience, thereby gaining genuine benefits. Moreover, in today’s world, technology is advancing by leaps and bounds—progressing a thousand miles a day, even ten thousand miles a day.
Bodhisattva Avalokiteshvara in White Robes Holding the Wuji Vase
The White-Robed One descends with the Vase of Infinity;  
Guanyin Bodhisattva meets the virtuous.
The Great Dao is governed solely by consciousness,  
Human tools are opened by the Great Dao.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the Ancient Buddha of Auspicious Penstrokes from the Void—also known as the Heavenly Lord of Penstrokes from the Void—of our lineage has descended to compose the seventh chapter of "Great Dao and Consciousness-Only." This chapter employs the function of Consciousness-Only as a cognitive principle, analyzing it in a way that is easier for humanity to understand, in order to enhance everyone’s comprehension.
It originates from practical actions taken within one's own surroundings, which provide great benefit to the world. If one can understand the name and function of each tool, and then apply this knowledge, immense benefits will follow. This also genuinely fosters the upward growth of human society, thereby benefiting all sentient beings.
2015, 0311, 1159 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, the Spiritually Penetrating and All-Knowing Heaven
March 1, 2011, the twenty-seventh day of the first lunar month, Year of Xinmao (Tuesday)
大道唯識第六回　  　實相法則人類為
Homage to the one who transmits the void to the mortal realm,  
The golden pen's wisdom and virtue run deep.
古佛著作第十回　  　無常法則根本基
## Homage to the Great Ancient Buddha of the Void and the Spiritual Will
March 4, 2011, the 30th day of the first lunar month, Year of Xin Mao (Friday)
古佛降著第八回　  　智慧起現道德沿
Chapter Eight: The Rule of Experience, The Emergence of Wisdom
Rule of Experience, Wisdom Arises
While living, human beings develop empirical principles. In the perspective of consciousness-only, this triggers the emergence of wisdom. After recognizing these principles, the reappearance of empirical principles further shapes the wisdom that arises from them. How, then, should this be applied?
Another functional benefit is to elevate sentient beings through the principles of experiential learning. This necessitates the simultaneous emergence of wisdom, along with the mutual application of these experiential principles and the re-manifestation of knowledge. In this way, it can be put to good and beneficial use. Such conditions of causation are, in essence, wisdom itself.
In the human world, does such wisdom manifest itself? It must be observed whether humanity can achieve significant elevation; otherwise, it remains confined within the bounds of empirical rules, difficult to apply, and incapable of greater transcendence. At the same time, it directs the survival orientation of humanity toward the routines of daily life.
In the application of knowledge, it is precisely through the combination of knowledge and experience that various outcomes are achieved.
How, then, can knowledge and experience be applied in practice? It is essential to understand whether one is sufficiently endowed with wisdom. If wisdom is lacking, one can only be guided by the ordinary affairs of daily life, and it becomes difficult to achieve further growth.
The rule of experience is also what knowledge applies.
When it comes to synthesizing experiences and everyday knowledge, there is a significant complementary relationship with the foundations of human survival. Thus, it can be said that an event accumulates knowledge and experience for humanity, creating conditions for future application. It can be argued that such conditions are relatively scarce in the human world.
It is precisely derived from the principles of previous experiences, which serve as the primary conditions and are mutually reinforcing. For humanity, these principles of past experiences manifest in the current body of knowledge, while the functional applications of this knowledge today are driven by that very knowledge, building upon the accumulation of experience.
If it can bring benefit, it is a manifestation of wisdom and indeed quite functional and effective. If no benefit is gained, it is merely growth achieved through revising and adjusting previous experiences. This is how knowledge distinguishes and discerns, and it is how human beings should approach their survival orientation.
If knowledge is not applied, there is no regeneration of experience, and this poses a significant obstacle to benefiting humanity with wisdom. In this way, people will rely solely on the application of previously regenerated experiences. For the accumulation of knowledge and the growth of wisdom, it is essential to benefit from them in a truthful and genuine manner.
Application of Empirical Rules
Based on the experiences encountered previously, applying the accumulated conditions from this instance, and utilizing the knowledge gained from past experiences to understand the orientation of survival, should be of great assistance. However, some beings repeatedly struggle to change, time and again. How then is it that the application in this instance remains insufficient and lacking?
If we say: Those who are clever with their eyes will, upon encountering each event in human life, be somewhat unfamiliar the first time. After the second time, they will have already gained proficiency from the first experience, adjusting their own shortcomings and correcting mistakes. When they encounter it again next time, they will have accumulated experience from these previous instances.
As for the application of knowledge, why should human beings not fear making repeated mistakes, or being deficient and lacking? As long as one can change one’s own shortcomings, it becomes possible to adjust one’s actions the next time they are encountered, leading to what is right for oneself. This is preferable to endlessly repeating the same cycle of errors, deficiencies, and shortcomings.
The world must be reoriented through transformative actions. Humanity arises from the accumulation of past experiences, acquiring knowledge that is then applied. It is through distinguishing between beneficial and non-beneficial outcomes that wisdom grows. This process of education and cultivation for humanity is precisely the application of wisdom, built upon a substantial foundation.
The Necessity of Experiential Growth in the Human World
Therefore, human beings accumulate through the repetition of experiences while also amassing knowledge. This is based on the fundamental functional benefit of the "IC microchip"—with its memory capabilities, it simultaneously enables individuals to progress and elevate themselves in their pursuit of survival.
If not so, how can the thoughts and minds of sentient beings, if too clever, be guided to act in virtuous directions rather than toward wicked and base paths, thereby avoiding being drawn into the vortex of creating karma? Whether humanity progresses and grows or sinks and declines is entirely a matter of one's own choice.
This is a necessary understanding for all human beings in this era and space. By comprehending everything within this temporal and spatial context, what then becomes of humanity? Does it enable the fulfillment of rare and profound affinities that were previously unattainable? Not necessarily! Yet, in the present moment, it is precisely the simultaneous flourishing of myriad teachings that allows human beings to have abundant choices.
Thus, as human beings enter into the ways of the world, do they not all remain unaware of what their future holds? Moreover, the well-being and calamities of humanity are consistently intertwined with the very existence of all people. It is essential to understand that in recent years, both blessings and disasters will increasingly and continuously occur.
Rule of Experience and the Application of Wisdom
Just as blessings abound, so too will calamities be numerous, and for sentient beings, these calamities are difficult to dispel. Such calamities, while imposing many limitations, simultaneously give rise to numerous blessings for humanity, which manifest one by one in the present moment. Thus, for sentient beings, this becomes both a process of growth and elevation, as well as a destructive force of devastation.
Why is this so? Understand that in this time and space, without the interplay of sun and moon, yin and yang, humanity would have long transcended. Consider this present circumstance—can you comprehend it? This is the orientation of human existence, and it remains so across all times, spaces, and conditions.
Those with a modicum of wisdom can surely discern the purpose behind the writings of immortals and buddhas today. The same principle of empirical knowledge applies: it is only when the knowledge of sentient beings is put to use and yields benefit that it becomes true wisdom. Otherwise, when humanity fails to gain from it, it is divided into what is known as "beneficial wisdom" and "harmful wisdom."
Life operates on the principle of past experience.
It is also believed that, for such a limited human world, which sentient being would be willing to dwell in this human realm forever? Not necessarily! As long as one possesses even a slight sense of vigilance, they will surely realize that within their own limitations, there exists a broader space and opportunity for affectionate human beings to elevate themselves.
Rather than solely focusing on the provision of blessings, it is also about preventing a descent into a downward spiral. If it were otherwise, why would the heavens bestow so many blessings upon humanity and all living beings? This reflects a predetermined policy of the heavens, establishing a foundation for the dissemination and growth of blessings, precisely for the benefit of all sentient beings.
It is precisely by summarizing all the knowledge applied through the survival orientations of human beings that experience accumulates. When this genuinely benefits one's own growth, wisdom is thereby enhanced. Sentient beings, in relation to human factors, must genuinely invest effort; only after all actions and behaviors are undertaken can fundamental conduct emerge.
The wisdom of empirical rules manifests itself.
At the same time, it allows oneself to achieve greater growth and benefit within the orientation of survival. If one were to live merely for the sake of survival, why would there be so many human beings existing in the space of the Earthly Star? What is truly needed is to enable everyone to ascend and transcend, thereby gaining benefit.
Thus is wisdom grown and reapplied. It is precisely through all that sentient beings comprehend of the laws of experience that they base their growth upon, rather than merely surviving in an orientation toward existence alone, which merely forms the seed cause of "subconscious" rebirth. This is what constantly makes the immortal and buddha teachers break out in a cold sweat.
The awareness that humanity faces obstacles hindering its upward advancement, and that survival is fraught with such helplessness, is precisely why the Chongxin lineage has taken on the responsibility to dissolve all future calamities for humanity and eliminate the barriers to its elevation. This is the foundational framework behind today's work, "Dadao Weishi" (The Great Dao of Consciousness).
A most sublime and unparalleled cause,  
Human life is wondrous and rare indeed.
Why can one not ascend upward?  
Simply because there are too many reasons.
Everyone possesses their own rules of thumb,  
Yet cultivating knowledge is essential for growth.
After benefit comes wisdom;  
Accumulating goodness leads to achievement.
This verse! Let us encourage one another, fellow sentient beings. All empirical principles in the human world stem from the application of knowledge in daily life, and it is through the accumulation and application of these principles that wisdom grows more profoundly. Such growth and elevation come precisely from what we can grasp and master within ourselves.
Wuji Pure Vase Celestial Robe — Guanyin Bodhisattva
Guanyin of the Wuji Pure Vase,  
The Celestial Robe Bodhisattva gathers all sentient beings.
The Golden Pen of Wisdom descends with the Ancient Buddha;  
The Great Path of Consciousness guides the return to Heaven.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the Venerable Ancient Buddha of Void Golden Brush Wisdom—the Heavenly Lord of Void Golden Brush Enlightenment—descends from our ancestral lineage to compose the eighth chapter of "Great Dao and Consciousness-Only." Through the demonstration and application of an empirical principle of wisdom, it analyzes the survival orientation of humanity, precisely as it is.
It is precisely because of such functions and benefits for all sentient beings that one applies their own knowledge and accumulates experiences to grow, thereby increasing wisdom. However, if one merely lingers in the human world, it becomes a seed cause for rebirth in the next cycle of reincarnation, making it exceedingly difficult to transcend and inevitably sinking back into the human realm.
2015, March 11, 12:00 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, the Celestial Way of Spiritual Assembly
March 11, 2011, the seventh day of the second lunar month in the year of Xinmao (Friday)
古佛降著第八回　  　智慧起現道德沿
Namo, the Buddhist teachings unfold the opportunity,  
The great path manifests through the silver brush in the void.
Chapter Nine: Ancient Buddha's Writings  
Application Principles for All Sentient Beings
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha of the Void, the Supreme Virtuous One of Humans and Devas
March 15, 2011, the eleventh day of the second lunar month in the year of Xinmao (Tuesday)
第九回  應用法則  眾生受益
Applying the Dharma brings benefit to all sentient beings.
Human beings enter the world of humanity through the opportunity of survival to nurture their lives. This condition offers a comfortable and convenient universality for humanity. Thus, the achievements shaped by human factors surpass the survival orientations of other species. How then does this reflect on the human experience throughout this process of existence?
Such actions are necessary, and at the same time, they allow humanity to enter into an orientation toward survival while also serving as a means of upward transcendence. This is precisely to enable humanity, within such a temporal and spatial opportunity, to achieve greater fulfillment and embrace a greater mission. For one's own growth and transcendence, it is essential to elevate through authenticity.
It is not merely about applying the laws of survival—food, clothing, shelter, transportation, education, and recreation—nor is it solely about the immense difficulty of self-improvement. If this is the case, for such human beings, it merely becomes a seed cause for the next life, a cycle of rebirth, fundamentally incapable of achieving any transcendent elevation, merely repeating the cycle of reincarnation.
Under such conditions, it is not the grace of Heaven, but rather a matter previously recorded.
Recalling rebirth, it is precisely through the accumulation of experience that later benefits from application arise. Therefore, in such conditions, human beings must also apply the principles of past experiences to ensure they once again reap substantial rewards.
Applying the principles benefits all of humanity.
Under the same conditions for all sentient beings, and after human beings apply the experiences gained from previous encounters, the accumulation of achievements from past experiences allows one to benefit oneself. This is akin to a mutual growth for humanity; without understanding the matters at hand, it becomes difficult to reap significant benefits.
If sentient beings had no prior experiences, they would have no means to benefit from their application now. Thus, human beings, in their ignorance of themselves, integrate past experiences into the present, thereby reactivating the accumulated wisdom from before. That is to say, they draw upon the traces of all previous experiences to recognize that these fundamental actions are essential.
It is also a matter of truthfulness that greater benefit should be brought to all human beings. Moreover, in the course of human existence, every matter carries with it the recurrence of past memories. Therefore, after applying these recurring memories, one must consider whether adjustments or changes should be made in the current process of application.
Perhaps drawing from previous experiences and integrating them with a current reassessment of one's own survival orientation, this leads to the actions taken in this phase of existence. In other words, it is essential for human beings to understand what is done within the framework of survival orientation and how it is carried out. This, for humanity, is the process of living.
Applying the principles can bring benefit to all sentient beings.
In this orientation towards survival, the food chain serves as the foundation, while the currency chain functions as the framework. Within this framework, the existence of a material chain is essential, as it enables the realization of universal monetary compensation, thereby providing sufficient funds to support a family and sustain life. Therefore, in the pursuit of survival, this principle is one that every human being must necessarily apply.
If human beings did not require a food chain, there would be no need for currency, nor would there be a chain of affairs to organize. Thus, every action is interconnected and indispensable. For humanity, this represents a kind of irretrievable loss, and the necessity of survival orientation for human beings is indeed an undeniable truth.
Nor is there any being who can escape the fundamental role of food—this is the food chain, a basic necessity for every sentient being. However, it is not always necessary to rely on the currency chain, as others may supply what is needed for it, nor is the transaction chain an absolute requirement.
The blessings and fortune of such human beings are relatively better. From the perspective of these human beings, even amidst the fluctuations and uncertainties of life, there is always a need for a food chain. However, there is not necessarily a need for a currency chain or an affairs chain. This is how human beings in their childhood, or those who do not engage with the Three Jewels, might perceive it.
Applying the principles benefits all of humanity.
One's lifetime blessings are somewhat more favorable; in dealing with others, it is essential to have a chain of truthful affairs, which will then be fully assembled into a chain of currency. This is how it must be in making offerings to others—it is the same for all sentient human beings without distinction. Even in raising children, is this underlying principle understood in the same way?
It can be observed that human beings, under such conditions, must apply the accumulated experiences from previous times to assemble the currency chain; they must also establish the transaction chain to achieve the remuneration of currency. Very few people in their entire lives can avoid the need for either the currency chain or the transaction chain. More or less, everyone must have a transaction chain in order to possess a currency chain.
It is humanity itself that benefits from the application of these principles! Only through the integration facilitated by the currency chain, after the application of the transactional chain, can rewards be obtained. It is essential that these rewards bring greater benefits to humanity, ensuring no scarcity. Only after applying all transactional chains can such rewards be reaped.
Consequently, for all human beings, the orientation toward existence stems from the belief that life ought to be lived in this manner—this holds true for every sentient being. The reason lies in the principle that to be human, one must act as a human; without action, one is not truly human. But why is this so? Truly being human is no easy task; it requires personal practice and tangible actions to manifest one’s conduct.
Currency is only useful when applied to practical affairs.
This way of conducting oneself means that without action, there is no humanity; it is precisely through action that one becomes a human being. This is because actions toward others stem from the need for behavior and movement, specifically aimed at survival-oriented conduct, which in turn yields a measure of tangible reward. This constitutes the most fundamental behavior and movement of human beings.
Every individual is the same; there is no one who can receive rewards without taking action. One must work to gain returns; otherwise, if one does not work, what is the purpose of coming into this world? It is just like other animals that, after being raised by humans without needing to work, are eventually slaughtered after a period of time to sustain life.
Consider this: do humans need to work to maintain vitality? Otherwise, like other animals, what would one feel if raised only to be slaughtered? Surely, no human would desire such a fate. And what of the animals humans raise, once they become part of the food chain?
The principles can be applied to daily life.
It is absolutely true that in the world of human beings, there exists a measure of nurturing merit that fosters the virtuous nature of all living beings. This nurturing merit is indeed beneficial to humanity; otherwise, how would human beings obtain the sustenance provided by the food chain? This cyclical process exists precisely because it is intimately connected to the orientation of survival.
No one can exist independently of the food chain, which is governed by the laws of application as humanity's survival orientation dictates. Thus, human beings benefit from these laws of application, and in doing so, they benefit themselves. It is essential to understand that within these laws of application, we must integrate into all human affairs and chains of existence.
When one's talents and resources are fully utilized to reward goodness, all that is gained in return corresponds to the principles derived from personal experience, benefiting oneself first and then extending to others. In this way, everyone benefits, and this cycle continues. Moreover, when applied to the orientation of survival, distinguishing among the various returns gained will benefit both oneself and all living beings.
It is laughable how life is thus,  
Yet the principles to be applied are the same.
The Function of Survival Orientation: Serving as Resources in the Food Chain
Every being must work;  
Through the chain of duties, one can be shaped.
Because the rewards for returning captives are such that the currency chain is thus endowed with value.
This verse! Let us encourage each other, all sentient beings, that the law of survival for humanity, after applying the law of true reality, should also enter the law of experience through the law of understanding. The law applied in this way benefits humanity, and it is only when there is a share of tangible reward and benefit that human survival can be oriented. Such conditions of cause and circumstance constitute the true reality of existence for all human beings.
Limitless White Jade, Bodhisattva Guanyin
The Infinite White Jade Avalokitesvara  
The Bodhisattva ascends the dais to meet all beings with compassion.
The principles of application are possessed by humanity, enabling them to be faithfully practiced.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the Venerable Ancient Buddha of the Great Dao of the Void Silver Pen—the Celestial Worthy of the Great Dao of the Void Silver Pen—from our lineage has descended to compose the "Great Dao Consciousness-Only," analyzing within the celestial scriptures the conditions for humanity to benefit from the applied principles, offering everyone the means to genuinely progress upward.
In the application of this principle to all human beings, it should be so, and only through the application of the principle can humanity truly benefit. Otherwise, within the application of the principle, there would be no accumulation of experience, nor would it bring great benefit to human beings, and thus there would be no genuine orientation for survival.
This orientation is a fundamental action that all sentient beings must undertake. Furthermore, our lineage, in the coming days, aims to fulfill the purification dharma assembly in this region, providing opportunities for these sentient beings with virtuous affinities to achieve realization. Such attainments must be earned through one’s own diligent efforts to be genuine in nature, while also offering everyone the chance for wholesome growth.
2015, 0311, 1201 ◎＃※ OK;
古佛著作第十回　  　無常法則根本基
## Homage to the Ancient Buddha Dipamkara
March 18, 2011, the fourteenth day of the second lunar month (Friday) in the year of Xinmao
第九回  應用法則  眾生受益
Namo, the void transmits the true principle;  
Dragon and heaven, with virtue, aid in expounding the sacred meaning.
古佛著作第十回　  　無常法則根本基
##Namo Amitabha Buddha
March 25, 2011, the twenty-first day of the second lunar month in the year of Xinmao (Friday)
## Homage to Our Original Teacher, Shakyamuni Buddha
March 29, 2011, the 25th day of the second lunar month in the year of Xinmao (Tuesday)
Chapter Ten: The Law of Impermanence — Life Is but a Dream
The Law of Impermanence: Life is like a dream.
When sentient beings enter the human realm, they activate the true principles to be applied within this world. For the world of true reality, this condition fosters mutual growth and support. For the human world, it must be understood that this will inevitably invoke the workings of impermanence, manifesting within human existence.
This impermanence is a truth that applies to every sentient being in their pursuit of existence; it is the very nature of survival for all. In this process, it manifests as a "routine of life" in the human world, and within the "constancy," it nurtures life through impermanence. At this moment, the law of impermanence is precisely what human beings must come to understand.
This is because impermanence stems from the uncertainty inherent in existence. But why does this uncertainty arise? It emerges from the introduction of an element of imbalance into all issues at hand. This is the practical application of the law of impermanence in the daily sustenance of life. And why do these causal conditions undergo such transformations?
Amidst the undulating waves of impermanence, it is precisely this movement that sentient beings must come to understand.
This condition exists in all matters, and it does not hinder the normalcy of existence; thus, it will not stagnate the normalcy of life. What must be understood is that as soon as there is an orientation toward existence, it becomes part of the functioning of existence.
The Law of Impermanence: How Should Life Remain Constant?
All phenomena arise and subside in this manner. This very process of arising and subsiding constitutes the point that is most difficult for human beings to comprehend. Why is this so? It is because, within the framework of the impermanent law governing all existence, human actions and behaviors fundamentally lack consistent and orderly conduct. This observation specifically addresses how human beings operate under the law of impermanence.
Furthermore, all phenomena are such that they never manifest in the same way, which gives rise to impermanence and the cycle of birth and cessation. The next time they arise, one can come to understand that, while oriented toward survival, it is precisely because sentient beings exist within this impermanence that such issues emerge, causing the orientation toward survival to fluctuate continuously.
Therefore, for all human beings, within this orientation towards existence, it is essential to understand that amidst the fluctuations of all phenomena, there is fundamentally no stagnation. It is precisely due to the undulations in the laws governing human survival that the very foundations of existence are set in motion, constantly rising and falling, thereby giving rise to vast differences.
It is precisely because this kind of difference arises from the conditions of existence and is dependent on conditions that the law of impermanence is formed. One should live in peace and smoothness, yet all fluctuations stir up every direction of existence, such that there is never true peace and smoothness—there are only some constant functions.
The law of impermanence rises and falls unpredictably.
In the next moment of application, through the constant changes of ordinary life that nurture existence, how can it be said that the lives of human beings, amidst such continuous fluctuations, can ever be permanently stable? No! It is this very instability of existence that every being fails to comprehend—what the next moment’s actions will bring remains unknown.
This perspective on the orientation of human existence stems from the question of how to better utilize one's own life process in the application of being. It is essential to observe all orientations of humanity: how do sentient beings, in their daily lives and in all affairs, often struggle to achieve balance and harmony?
Each individual survives amidst constant change, often encountering significant obstacles in the process of survival, and remains unaware of what transformations the next moment may bring. Thus, human existence unfolds through continuous fluctuations, highlighting the application of life’s orientations—this is the impermanent ebb and flow inherent to all human beings.
Due to the existence of such impermanent changes, each stage is rarely shaped by smooth progression, giving rise to constant fluctuations within this ever-changing impermanence. In the midst of survival, do sentient beings ever wonder what the next moment holds? Uncertain! Nor can they comprehend how these shifting actions will ultimately affect humanity.
Driven by the law of impermanence
The function of such hardship fundamentally accompanies human existence, attaching itself to a kind of ignorance and obstruction. Why then do sentient beings continuously undergo change? This can be observed through each individual being: from birth, human beings begin to learn the orientation of survival, and every action and process of life is in constant transformation.
In particular, a small human being, after babbling as a child, gradually transforms into an adolescent, then swiftly into a youth, and soon into a young adult. Following this comes middle age, and after a period, the body gradually begins to wither. Not long after entering old age, one soon becomes frail and decrepit.
A human being, from the moment of birth, undergoes continuous changes at every stage of life, and so it is with every matter. Observing this, one may wonder: why does existence persist for humanity? After passing through infancy, childhood, youth, prime adulthood, full maturity, and old age, one ultimately enters a state where only a frail, aged body remains.
Such is the same individual, in relation to the function of this existence, no one would feel anything amiss, only sensing that a person's lifespan is thus, unable to comprehend even amidst action—how, then, are the impermanent changes within it? It is essential to understand that the law of impermanence is ceaselessly changing and constantly fluctuating.
The Law of Impermanence as the Driving Force of Life
Every sentient being, whether a mobile or immobile species, is fundamentally the same. From this, one may understand the law of impermanence: it arises from the continuous accumulation of every moment, hour, day, month, and year. Such is a human lifetime. What, then, can be understood from each moment, hour, day, month, and year?
It can be understood that existence in the human world is filled with helplessness. Can sentient beings endure forever? No, indeed! Precisely because every being is subject to the fluctuations of impermanence, what will happen in the next moment or the next cycle? It is all difficult to foresee! Can humanity dwell on this planet for long?
The constancy within this impermanence is the orientation for the righteous path of survival, which holds no impropriety, precisely because it is a necessity of the law of survival. At the same time, it prompts us to consider, within the orientation of survival, how to personally experience this ever-changing impermanence throughout the course of a human lifetime.
The impermanence of life is ever-changing and unpredictable.
From a newborn infant to a frail elderly person over the span of a few decades—can everyone comprehend how the law of impermanence operates? As for the fluctuations in the direction of one's own existence, what will the next moment bring? It is profoundly difficult! And it is precisely this impermanent change that continuously assails all living beings.
Thus, there are many different facets that contribute to the various transformations of a person. This is the most difficult point for human beings to understand: why is it so? Perhaps most people do not even realize what they have come to this world to accomplish in this lifetime. It is extremely difficult to comprehend, and many lack even this awareness.
Human beings generally believe that as long as they have food, drink, excretion, and sleep, and live a stable life, there is no need to pay much attention to anything else or worry too much. They simply seek a comfortable existence. Thus, it is no surprise that most people are like this, and it is difficult for them to achieve greater growth and elevation while in such a state of mind.
Impermanence and change—this is the essence of a lifetime.
This is also because the orientation towards survival, over time, constantly changes—along with one's face and body. From the moment a person is born, they gradually grow, reaching their prime, after which the body begins to decline. This results in the lifespan of human beings being limited to less than a hundred years, which is truly an unavoidable reality!
Moreover, it is inevitable to return to the earth, and after a period of waiting, transform into another form of existence. This is what is referred to as passing away, or as the common saying goes, "crossing over" from this human world. How, then, can one endure forever in this world? It is not possible. What can be left behind is merely the continuation of lineage through generations.
When stretched over time, it all turns into a pile of white bones. What, then, is there for a person to strive for in life? How can one truly possess anything in this existence? No, it is not possible. We are merely passing travelers in this time and space—what can truly remain in this world? All that exists is the present moment of life itself. As for all material things and possessions, how can one ever truly claim to own them?
The changing phenomena and impermanent functions
It is merely a matter of borrowing, borrowing to see, borrowing to possess. Once time passes, nothing truly belongs to oneself. What thoughts arise in such moments? Ah! There is no need to dwell on it too much. All possessions ultimately return to heaven and earth. What remains is only the karma and consequences of this present moment.
A wise person does not create karma that leads to suffering and downfall; instead, they strive for elevation and transcendence. How could it be otherwise? Is this life of ours in the human world merely for eating, drinking, relieving ourselves, and sleeping? And as for carrying on the family line, in just a few decades, your descendants will not even know who you were.
Why must one toil and strive throughout life, accumulating material comforts for descendants at the cost of creating negative karma? Consider briefly: human beings exist merely as transient beings in the ever-changing flow of impermanence, enduring but a single lifetime. In time, all your efforts will be forgotten by others—so why cling to such concerns?
All things change by the law of impermanence,  
While human karma intertwines and clings.
It is essential to understand that we are but passing travelers — it is difficult for the splendor of the heart to endure forever.
All sentient beings come into existence;  
All are guided by sentient compassion.
Comprehend the changes of impermanence, and elevate transcendence to attain stability.
This verse! Let us encourage each other, all sentient beings. In this time and space, humanity must understand that a human life is but a passing traveler in time. It is essential to genuinely elevate and transcend, for only then can one attain a longer existence and presence. Yet, who can endure forever without change? It is far too difficult!
Thus, it is impossible not to perish, yet to exist eternally in the human world is but another kind of monster. Upon careful reflection, one can understand everything: the human world is merely a matter of borrowing—borrowing to see, borrowing to possess—and what can one do about it? All karmic obstacles in this world can only be borne by oneself; descendants will not take one’s place. Can you see through this?
Wuji Mode, the Bodhisattva Guanyin
Wuji Mude Guanshiyin  
The Bodhisattva ascends the platform to meet all sentient beings.
The ancient Buddha descends with the aid of Dragon Heaven's virtue;  
The law of impermanence must be clearly understood.
All Saints and Buddhas, all virtuous beings, and the students of the Wuji Great Dao Academy, good evening.
Today, our ancestral lineage, the Ancient Buddha of Virtue and Assistance from the Void Dragon Heaven—the Celestial Worthy of Void Dragon Soaring—descends to compose the tenth chapter of the Great Path of Consciousness-Only. In this celestial scripture, the impermanent law and the crucial truth that life is like a fleeting moment are analyzed, offering enlightenment to humanity and all sentient beings regarding their ignorance.
To achieve greater fulfillment for sentient beings, it is essential to understand the principle of impermanence. One can observe how, from the moment of birth, one's body and face continuously change, along with all aspects of existence and every orientation in life. Every moment and space is in constant flux—this is the undulating nature of impermanence.
Tomorrow is a national holiday. If no one comes to inquire, we may rest for a day. This is appropriate: the centennial commemoration of the founding of the Republic of China offers many virtuous connections for returning and joining the ranks of propagating teachings. Therefore, for everyone's learning and growth, it is essential to guide in this manner, nurturing through education and instruction.
2015, 0311, 1202◎＃※   OK;
## Homage to the Medicine Buddha of the East, the Thus-Come One
April 1, 2011, the 28th day of the second lunar month in the year of Xin Mao (Friday)
Homage to the Great Celestial Realm of Emptiness,  
The Ancient Buddha of Auspicious Phoenix Heaven bestows blessings.
The Eleventh Chapter of the Great Path of Consciousness-Only: Sentient Beings Are the Eternal Law.
Chapter Eleven: The Eternal Law, Thus Are Sentient Beings
The eternal law is thus for all sentient beings.
The Great Way unfolds its influence, offering a guiding principle for the survival and orientation of all living beings, fostering mutual support and interdependence. It elevates the course of human life, enabling progress and advancement. Observing the existence of the human world, one sees that growth inevitably arises amidst constant fluctuations—a transformation born of impermanence.
Every action is as it truly is; while sentient beings orient themselves towards survival, there arises this fluctuation of impermanence. All realities of existence persist under such conditions. For sentient beings, what kind of assurance for survival can there be? It is all difficult—in this human world, when one’s life will end is fundamentally unknowable.
This is the nature of sentient beings, a manifestation of impermanent fluctuations. Can there be greater elevation and growth? It is essential to understand that within impermanent fluctuations, the orientation toward constancy is what is correct. Thus, aligning with constancy and unity, and striving for greater elevation, is the true path. This grants humanity constancy amidst impermanence.
Furthermore, one should not discriminate among sentient beings, for human and other species are all the same, and because
To establish a constant and unchanging law, the fluctuation of impermanence must first be at work. This is because for all sentient beings entering the human world, every process must undergo such fluctuations of impermanence before the constancy can be realized.
The Law of Constancy and Unity
Therefore, taking human beings as the reference point, it is through them that perfection is achieved. This impermanent fluctuation is shaped by the conditions of each moment and space. It is precisely because of this impermanent fluctuation that constancy can be perceived within impermanence. This is the most elusive obstacle for sentient beings, yet why should it be considered an obstacle?
It is precisely the fluctuations of impermanence that guide the constancy of uniformity. For sentient beings entering the human world, impermanence is likened to a wave that initiates from a source. This principle applies to all human beings across every time and space. Yet, why do these fluctuations of impermanence exist?
It is precisely because all human beings, in every moment of time and space, also possess the constant state of impermanence, and because of what is artificially created, there is continuous fluctuation to nourish life. May I ask, can everyone truly comprehend the concept of impermanence? It is exceedingly difficult! And how should we apply this constant state of impermanence to the composition of all chains of affairs?
Now, may I ask everyone, what was the living environment like in the previous time and space before coming to Chongxin Sect? After arriving at Chongxin Sect, all changes have continuously fluctuated, which is the normal state of emptiness. With this impermanent fluctuation, there will be growth in goodness and virtue.
Impermanence transforms, constancy remains, and persistence creates.
Thus, while each moment in time and space may appear identical, the realms of causality and temporal progression are distinct. All that was encountered just now, along with the fluctuations of impermanence experienced before arriving at the Chongxin lineage, seems merely like the effects of a previous cycle. Yet, with the shift in time and space, several days have already passed, making this particular spacetime entirely different.
Although time and space have been measured differently across various eras, they have transformed into time and space themselves, and this is no longer the same work as in the previous installment. Moreover, the celestial beings and buddhas are different as well, and so are the inner hall personnel. Only the Zen master's "Heavenly Sound Transmission" remains the same, yet the sequence of the works composed is also different.
This is a kind of impermanent change within constancy, transformed into an environment of different time and space for sentient beings. How then can human beings, amidst the normalcy of "nothingness," determine what actions to take in the next cycle? This is precisely aimed at the function of "impermanence," enabling a pursuit of the "eternal."
It is essential to understand how human beings, within this time and space, can immerse themselves in the "concept of impermanence" and the "function of constancy." Only by integrating these two aspects can one truly apply all matters in accordance with this dual perspective of "impermanence and constancy."
Constant action sustains an unchanging life.
To help everyone understand that the human world cannot endure eternally in this realm, this addresses the transformations of each era and space. Through the constancy of emptiness, we come to know the direction of human existence. Most assume this to be a permanent state of function, unaware that within every moment and circumstance, it is the constancy of emptiness that guides the enduring course.
If there is only the constant state of being or non-being, why do sentient beings remain in a state of perpetual change? This is because the same matter, under different times and spaces, incorporates varying orientations of survival into the consciousness of sentient beings with each interaction, thereby forming solidified concepts that guide their actions.
This has also become a solidified action, which is to combine with the constant existence in the normal state of non-being. Therefore, all human beings are thus entering into a state of constancy and unity, leading to significant changes in their orientation toward survival. This also gives rise to the formation of knowledge and concepts, making it necessary to elevate wisdom.
Furthermore, it is rare for human beings to enter into a constant and unchanging state of mind. However, it can be understood that in every process of existence, there is impermanence and transformation. This moment, for human beings, is yet another kind of knowledge and concept that is difficult to comprehend, thus forming the understanding that the state of non-existence is simply as it is.
The eternal and unchanging state of non-being resonates with the myriad forms of sentient beings.
However, to truly comprehend "constancy as one" is far less common than understanding the "state of non-being." For sentient beings to enter the state of non-being, it is essential to hold this correct perspective. But how can this be articulated? It becomes clear that in the course of their existence, human beings often experience profound confusion and uncertainty about how to resolve it.
It can be said: constancy and permanence arise precisely from the midst of impermanent and ceaseless fluctuations; only then does a tendency toward constancy emerge. If we observe human beings in this time and space more closely, how many can truly remain unchanging and endure forever in this human world? None! We can thus understand clearly that human beings are merely transient passersby in the realm of impermanence.
It is exceedingly rare to maintain perseverance over the long term, and to consistently manifest constancy is equally challenging. Indeed, one must honestly recognize that the human world is merely a fleeting process within time and space. Let us ponder further: in this world, it can be said that mountains and rivers are the hosts, while humans are but passing guests. How should this be understood? Consider the mountains, rivers, and vast lands that exist within the space of this earthly realm—did they not already exist long before we were born?
Moreover, this has been the case for millions of years, precisely because it merely appears in different forms. To all sentient beings, humanity is but one among the mountains, rivers, and lands—what can truly endure forever? It is exceedingly difficult! Thus, it becomes clear that human beings come to this world only to borrow a dwelling, borrow resources, and borrow a means of survival.
Permanence is inherently natural, and impermanence is also natural.
Coming with empty hands, and returning with empty hands, I ask everyone: how much have you brought, and how much will you take away? Nothing at all! You merely exist within a borrowed space, allowing yourself to dwell on this dark star. Is this the helpless fate of humanity? Even in death, it must be so.
For those endowed with intelligence and wisdom, how might they contemplate such limitations? Consider this: at most, we have no more than a hundred years of life. We arrive empty-handed and depart empty-handed. What we can truly take with us is merely the distinction between fortune and misfortune experienced in this lifetime, preserved only as a passage through time and space.
This century-long helplessness in all survival pursuits, coupled with the ceaseless human cycle of eating, drinking, excreting, and sleeping, raises the question: has there been any real increase in well-being? It is all too difficult! Instead, there has been a continuous accumulation of karmic obstacles and consequences, which relentlessly undermine every well-intentioned direction of our existence.
Everyone can observe these fluctuations—are they not the normal state of emptiness? Yet, within the normal state of emptiness, there emerges a constant and unchanging process of evolution. All can understand that within this constancy, there is again a normal state, which also forms the same function for every sentient being entering the human world, from birth to old age and death.
In this life, we borrow what we possess.
There is only a temporary dwelling, borrowing, and possessing. In the end, when the time comes to leave this body, it is the same small child who gradually transforms into an aged and frail form, wracked with illness, departing helplessly in pain. All the wealth, affection, possessions, and pleasures of the past remain only as memories.
What is even more difficult is, how can one ever return to such a moment in time and circumstance? Reflecting on all that has passed—the sweetness and the pain, the heartache and setbacks, the trials and tribulations endured throughout life—until the final breath is drawn, leaving behind only a lifetime in this world, does anyone take anything with them in the end? Nothing at all!
All that remains are a few extra garments, often accompanied by the lonely moon shining upon the stars, with only the ceaseless chirping of crickets to be heard. If one were to be more environmentally conscious, they might set you ablaze to be reduced to ashes, leaving behind nothing but a handful of bone dust. In such circumstances, what is there to fuss over? What is there to calculate? It is all utterly beyond our control!
Impermanence and change cause later generations to no longer recognize their ancestors.
After a few more years, all that remains are the descendants who come to visit; after a few more decades, even these descendants will forget you. This is merely the normal state of nonexistence in survival. Thus, constancy and uniformity, in relation to every human being living in this world, is nothing but a relentless devastation.
To see a young child transformed into a withered old man, one can understand how difficult it is to maintain constancy. It is also exceedingly hard to return to the boundless, empty celestial realm; all that remains in the mortal world is a pile of white bones, lying there listening to crickets sing—a lasting companionship that is not so bad after all.
Some only leave behind a handful of ashes, residing in apartment towers where neighbors are forced to live side by side. How then do we contend with the "norm of nothingness" and the "unchanging constancy"? It is too difficult! Can one see clearly and let go? Not necessarily! And if one cannot see clearly or let go, what then? Utterly helpless!
The normal state of nothingness is life;  
The law of impermanence creates this existence.
The essence of constancy is inherently generative; the very state of constancy is itself a process of generation.
How to achieve liberation is the wise one's quest,  
To comprehend all roots with clarity is the test.
Life returns to begin anew, yet why do descendants forget the dust of the past?
This verse! Let us encourage one another, all sentient beings. In mastering the "New Consciousness-Only Theory," it is essential to embody it truthfully and practically, bringing it to full realization—this is the right path. Otherwise, merely understanding all terminologies without putting them to use would render all learning and growth in this world futile. In the end, whom could we blame? Truly, it is exceedingly difficult to achieve elevation and transcendence.
The Supreme Skillful Sage Principle, Guanyin Bodhisattva
Wuji Qiaosheng Li Guanyin, the Bodhisattva ascends the platform to meet the sentient beings.
The impermanence of all human beings is as constant as the course of this life.
All Saints and Buddhas, virtuous beings, and the students of the Wuji Great Tao Academy, good evening. Today, within our lineage, Namo Xukong Fengtian Fuxiang Ancient Buddha—the Heavenly Venerable of Xukong Fengxiang—has descended to compose the eleventh chapter of "The Great Tao: Consciousness-Only." This chapter presents a constant principle and the oneness of all beings within the celestial scriptures, offering everyone the opportunity to understand all things.
Let everyone understand how to achieve greater elevation in their own existence throughout this lifetime, rather than merely delving diligently into "Consciousness-Only Studies" within religion, only to learn a plethora of technical terms that ultimately prove impractical—truly a helpless situation! Thus, the celestial and buddha teachers have initiated the use of simpler methods to elucidate the principles of "New Consciousness-Only Studies."
To enable everyone to clearly understand how to overcome the obstacles in their lives and how to progress on the right path, it is hoped that all will diligently study and contemplate, as this will be of great help and allow everyone to transcend and return. It is anticipated that by learning and growing together, we can increase our knowledge and elevate our wisdom.
All disciples must remember: it is essential to attend the Zen master's lectures, for this is most crucial when one's own knowledge is insufficient and understanding proves difficult. Otherwise, being ignorant yet refusing to attend classes, any future aspiration for advancement will be but an empty title—merely claiming to be a student of the Chongxin lineage, which would indeed be deeply shameful. When that time comes, one can only remain in the mortal realm; hoping to ascend and transcend would be as futile as climbing a tree to catch fish. I have said enough—ponder this well!
2015, 0311, 1203 ◎＃※ OK;
## Homage to Mahāvairocana Buddha
April 5, 2011, the third day of the third month in the year of Xinmao (Tuesday)
Namo to all sentient beings,  
May the celestial realms of the void come forth to welcome you.
The Ancient Buddha Descends to Expound the Principle of Orderly Governance; Only the Law of No-Self Can Transcend and Guide.
Chapter Twelve: The Law of Selflessness — Who Can Transcend It?
The Dharma of No-Self, Who Can Transcend It?
When sentient beings enter the world of the human realm, they are beset by numerous forms of ignorance, particularly a profound lack of understanding of the principles of Consciousness-Only. This makes it difficult for them to comprehend the Abhidharma Pitaka. In every era and context, the question arises: how should the Abhidharma Pitaka be analyzed in order to understand ignorance and learn how to eliminate the obstacles that hinder one's approach to existence?
Enhancing one's transcendence is achieved through the Abhidharma's dissolution of necessity. In the context of past eras, the Buddhist Yogācāra doctrine's principle of "anātman" (non-self) was entirely correct. However, in the present age, if we still speak of the "anātman" principle, I ask everyone: if there is no self to begin with, how can there be any present enhancement or transcendence? This is exceedingly difficult!
When one is unable to achieve upward growth and progress, this becomes a delusion obstructing the understanding of the principle of selflessness. Consequently, many sentient beings are hindered from ascending, transcending, and evolving precisely due to this limitation. How, then, can one genuinely advance and elevate in the human realm? It is essential to engage in earnest self-examination, for only through this can one truly achieve substantial growth and upward progress.
For all human beings dwelling within the entire space of the Diming Star, if among them
When one places too much importance on oneself, numerous obstacles to self-improvement arise. Excessive attachment to this physical form inevitably creates hindrances that impede upward growth. Consequently, within the context of this present life and its temporal space, there remains no possibility for transcendent growth or elevation.
Regulation by the Law of Non-Self
This is as stated in the Buddhist sutras of old: Why must there be the fundamental principle of "the doctrine of non-self"? For the entire realm of the Earthly Nether Star, a human life is but a fleeting span of a hundred years, rarely exceeding a century in its course of existence. When compared to the eternal constancy of heaven, earth, and the cosmos, such a human lifespan is far too brief.
There is simply no way to compare it with the eternal constancy of heaven, earth, and the cosmos. Consequently, all orientations toward existence in the human world are but a brief, helpless passage through time and space. Yet, within each cycle of reincarnation, human existence persists, continuing to survive in such temporal and spatial confines. Thus, it becomes exceedingly difficult for one to achieve any significant elevation of self.
It is essential to maintain a genuine and enduring commitment to life, enabling mutual elevation. Otherwise, it would merely resemble the five hundred years of existence in the spiritual realm, making it exceedingly difficult to transcend the span of millennia. When comparing the spiritual world to humanity, this duration surpasses human lifespan by more than tenfold.
If, after each hundred-year cycle of reincarnation, human beings are not immediately reborn as humans, some must wait for several hundred years, or even longer, before they can be reborn as humans again. This makes it even more difficult for human beings to achieve progress in each cycle of reincarnation.
If the doctrine of no-self is established, what need is there for humanity to elevate itself?
It is precisely because, even in the present moment, there is no room for greater growth, that one can do nothing about human existence and is merely a passerby in time. However, the fundamental principle that "mountains and rivers are the hosts, and humans are the guests" reflects exactly this idea. It is because mountains and rivers are the hosts, and all human beings are merely temporary dwellers in this space of mountains and rivers.
There is fundamentally no transcendence or growth; seeking greater elevation in the human world is as futile as climbing a tree to catch fish. It is exceedingly difficult to achieve transcendent upward progress—is this the helpless fate of sentient beings? This is the fundamental truth regarding the "principle of non-self," and precisely because we have this principle of non-self, how then should we follow the right path?
This was the case in the past. Today, as we have entered the dawn of technological civilization, all aspects of life have become comfortable and convenient for all humanity, surpassing even the lifestyles once enjoyed by imperial households. Whether humanity can achieve greater transcendence and elevation in this era remains an open question.
The primary reason for continued decline is an excess of comfort, ease, and convenience. Such conditions stem from the stale perceptions and behaviors of humanity, and even more so, when governed by human nature and spirituality, they should align with the principle of selflessness.
Human existence must maintain a vigilant orientation toward survival.
Within the limitations of one's own survival orientation, there is potential for greater elevation, rather than merely existing in the human world for the sake of survival: eating, drinking, excreting, and sleeping. For such individuals, if they wish to have another opportunity to be reborn as humans in the next life, it is likely not a matter of simply desiring it and then being able to fulfill that wish according to their own heart's inclination.
Since human life is transient and uncertain, it is difficult to know when a life-threatening crisis may arise. When might a car accident or other calamity occur? The passing of life is fundamentally beyond our comprehension. This can be said: we are helpless and constrained in the face of our own existence, unable to achieve greater elevation.
To ensure one's own survival and security, it is indeed difficult to find assurance within the law of non-self, as life is transient and constantly flowing. This is a life of impermanent fluctuations, making it challenging to achieve greater elevation. Otherwise, how could sentient beings ever grow and transcend? It is exceedingly difficult!
Precisely because it is so, life is placed within an unknowable process, making it difficult even for oneself to comprehend fully. What will the next cycle bring? This is merely a way to find solace in the contradictions of life according to the principle of non-self, or what might be called: can I endure eternally in this dark stellar space? It is exceedingly difficult!
Life's progress is a process of transcending the self.
This is but an exceedingly brief moment, one that transforms everything. From childhood into adolescence, then into youth, prime, and old age—through this unceasing cycle, it is originally just one human being. Yet after a few decades, the face of each person changes entirely. I ask you all: how then can there be any enduring existence of "me"? Truly, it is most difficult!
Such is the nature of human existence: there is the presence of an "I." If there were no "I," I ask everyone: who could transcend it? It is exceedingly difficult! Therefore, to transcend and elevate oneself is precisely to understand oneself clearly. In this world, where we are often helpless, we place ourselves within the impermanence of life to survive, yet we never know when life will come to an end.
This is also because it operates in such a manner upon all human beings. The passing of life is by no means the exclusive fate of the elderly; rather, it is an inevitability that life must fade away. Hence, it is said: "Coffins are made for the dead, not merely for the old." This cyclical nature of impermanent life does not target only the aged; it is a destiny that awaits all.
This is the helpless reality of an impermanent life. Therefore, it is essential to have a clear understanding of the "principle of non-self" in order to achieve wholesome growth. Otherwise, sentient beings become too complacent, too comfortable, and too accustomed to convenience, which in turn obstructs everyone's progress in every endeavor.
Who then can transcend the law of non-self?
It is precisely because it is too comfortable, too convenient, and too easily accessible that there is no desire to return to transcendence. Such is the nature of this limitation. It is this very comfort, convenience, accessibility, and universality that cause people to repeatedly sink into the realm of Diming Star, creating an obstacle that seems impossible to overcome.
If humanity wishes to re-enter the human world in the future, it will become increasingly difficult. In the present era, allowing all beings to have another chance is already a challenge; if this opportunity is hard to grasp, how can there be another chance for growth and elevation? In the human realm, how can greater benefits and rewards be attained? It is indeed exceedingly difficult!
Because the selfless nature of sentient beings is a response to the impermanent changes of life, it is by confronting and transcending the helplessness of life's passing that greater growth is achieved, which aligns with the true nature of reality. In the human world, since the fluctuations of life's cycles are beyond control, and the undulations of impermanence are inevitable, lasting accomplishments are difficult to attain.
This is to place the law of selflessness within an unknown realm of ignorance, precisely addressing how human beings, while dwelling in the comfort bestowed by heaven, indulge in ease and enjoyment—making it universally accessible. Yet, can there be a sense of vigilance toward all the helplessness in the human world? It is time to elevate and transcend oneself.
Cyclical Changes of Life
It is precisely due to this principle of non-self that in the next cycle of growth, one must genuinely elevate and transcend, rather than remaining perpetually adrift in the fluctuations of impermanence, unaware of when death may arrive. Yet, everyone believes that they will never face the day of death—simply because that day has not yet come.
Little do we realize that the fluctuations of life are constantly lurking around us, watching for the right moment to strike—and with just one blow, all is lost. Yet, when will the undulations of impermanence arrive? None can know. This very uncertainty becomes an impenetrable veil of ignorance, where the perception of "self" persists in the face of "non-self," and it is precisely through this tension that growth and elevation emerge.
I ask everyone: If one has already achieved selflessness, then who can ascend and transcend? It is fundamentally impossible; it is necessary to have a "self" to genuinely ascend, grow, and transcend in this lifetime. Thus, another level of the "principle of selflessness" is precisely "self-enhancement"; otherwise, achieving it would be far too difficult.
The principle of selflessness reveals that all in this world are but passing travelers.
Let us further consider: if there truly is no self, then how can there be any possibility of elevation? That is, when we compare ourselves with the universe and the heavens, we recognize the constancy of the cosmos, while humans have only a hundred years of life; compared to deities, who may have five hundred to a thousand years of existence, there is again a tenfold difference.
Human life is but a fleeting cycle of existence; upon reflection, does it not seem all too insignificant? Whether one will transcend and elevate in the next cycle remains unknown. Thus, amid the fluctuations of impermanence, one exists in a state of "no-self"; yet it is only by truly having a "self" that transcendence and elevation become possible.
Otherwise, when others have already progressed and transcended, if one still clings to a self and continues to cycle through repeated rebirths, wouldn’t that be too unworthy? By reflecting on this, one can understand the fundamental role of the "principle of non-self." The wise can immediately grasp the entirety of life, while the ignorant remain trapped in this same whirlpool—what can be done about it?
To transcend, one must be true to reality; such is the nature of the human journey.
Because there is a self,  
What can be attained when the self is already gone?
Heaven and Earth endure, the cosmos is born;  
Human years unfold in a century's span.
Comparing the divine reveals their lasting nature,  
Reflecting in emptiness leaves only this truth.
This verse! Let us encourage each other, fellow sentient beings. Indeed, such is the helplessness of the human world. Understanding the principle of non-self, we compare it with the eternal constancy of heaven, earth, and the universe. Human life is too brief, filled with so much suffering and trials that are hard to let go of, inevitably sinking us into a sea of sorrow. When can we break free? It is uncertain! It all depends on the choices we make for ourselves.
Wuji Miraculous Lotus, Bodhisattva Guanyin
The Wuji Mystic Lotus Contemplator of Worldly Sounds,  
The Bodhisattva ascends the platform to gather all sentient beings.
The law of non-self is revealed to unravel the causes of limitations and obstacles.
Good evening to all holy Buddhas, virtuous beings, and the students of the Wuji Great Tao Academy. Today, this text is authored through the descent of the Honored Ancient Buddha of the Void, the Law of Principle and Governance—also known as the Heavenly Lord of the Void, Principle, and Governance—from our sect lineage. In the twelfth chapter of the Great Tao Consciousness, the principle of selflessness is examined, exploring how one may elevate and analyze it within the Great Tao Celestial Texts.
To dispel the confusion surrounding past classics, one must also understand that within the fluctuations of impermanence, the "principle of non-self" serves as the foundation. However, if there is no self, how can one ascend and transcend? It is too difficult! It is precisely through "self-elevation" that one can genuinely grow and ascend.
2015, 0311, 1203◎＃※   OK;
## Homage to the Ancient Buddha of the Void, Supreme Clarity and Penetrating Heaven
April 8, 2011, the sixth day of the third lunar month (Friday), Year of Xinmao
Namo, descend from the void,  
The Dao transmits virtue, arranged by the Ancient Buddha.
The thirteenth chapter of the Great Dao of Consciousness-Only: Transcending the laws is a necessity.
Chapter Thirteen: Transcending the Law, Elevating Achievement
Transcend the rules to elevate achievements.
When sentient beings engage with the "principles of consciousness-only doctrine," they often fail to skillfully apply its profound truths as a guide for daily life. Bound by numerous terminologies in the classics, they are unable to develop and elevate all aspects of their cultivation in the human realm. Due to ingrained attachments that are difficult to transform and even harder to rectify, they fall into a state of stagnation where progress becomes obstructed.
Faced with the helplessness towards sentient beings and the consequent inability to fully comprehend the "principles of Consciousness-Only" from the past, obstacles to understanding arise; this is all too common in the present era, and it also prevents one from grasping the great truths of the Heavenly Way. It is only through numerous responsive transformations that integration and thorough implementation can be achieved.
It is essential to understand that within the laws of reality, the laws of cognition, the laws of experience, and the laws of application—which also give rise to the laws of impermanence, the laws of constancy, and the laws of non-self—there must exist a transcendent law. This is precisely what sentient beings find most difficult to comprehend. Yet, within this transcendent law lies the fundamental function that human beings most urgently need to understand.
It is precisely due to the law of selflessness that this perspective on the human world must be profoundly
Only through continual transcendence can one truly understand that elevation is a necessity for growth. This upward growth and elevation stem from the necessity to genuinely overcome such challenges in the course of self-cultivation.
The Function of Truth in Neo-Consciousness-Only Theory
This will establish a necessary framework for all applications in the human world after entering religion. Only in this way can sentient beings engage in cultivation and elevation without encountering many obstacles, which is the true reality. Otherwise, even if one clearly understands the scriptures and treatises, what use is it if they cannot be applied flexibly?
Furthermore, if one only focuses on transcending worldly affairs without engaging in them, they may merely grasp the scriptures and teachings intellectually but fail to apply them in practice. Therefore, it is essential to integrate these principles into daily life, allowing oneself to truly benefit from them. This is a call to all religious practitioners for upward growth and self-improvement.
For growth to yield achievements, one must also acquire abundant knowledge and wisdom for elevation. This is the fundamental perspective that sentient beings should hold upon entering religion. It can also guide human beings to genuinely elevate themselves through faith, rather than merely gaining clarity from the scriptures and treatises alone.
If one cannot skillfully utilize and apply the teachings of the Abhidharma, progress will be difficult to achieve. The "New Consciousness-Only Doctrine" authored by the Chongxin lineage is fundamentally different from the classical scriptures of the past. This reflects how, in the present era, a group of high-level Buddhas and sages from the upper realms have descended to the human world to impart teachings, rather than relying solely on past scriptures for application in the human realm.
Transcending rules can elevate achievements.
It is only when there is genuine application and benefit that it can be of great help. This is the necessity of applying the classical scriptures in a living way. At the same time, this transcendent principle is used to guide and transform all four billion sentient beings, enabling them to return to transcendence rather than remaining trapped in the cycle of rebirth within the human realm. In this way, humanity can come to clearly understand its own growth and transcendence.
Simultaneously, one must comprehend the principles of the New Consciousness-Only doctrine without merely memorizing these terminologies, as this is the only way to break through and transcend the principles of the New Consciousness-Only doctrine. Such a "principle of transcendence" is, in turn, a fundamental condition necessary for learning the principles of the New Consciousness-Only doctrine. Can everyone understand this? It is the essential essence that practitioners in the human world must return to in order to achieve transcendence.
Rather than confining oneself solely to the human world or merely entering into religious belief, it is impossible to understand why sentient beings need religious practice. It is precisely through entering into diligent religious cultivation from all aspects of human life, and examining whether it is applied to transcend the fundamental, that one can truly achieve greater assistance for one's own growth.
Otherwise, one merely passes through this human world, only to become bound by religious scriptures upon entering a faith. How then can one break free from this predicament? It is essential to apply the teachings authentically, integrating the principles of New Consciousness-Only philosophy into daily life. Only in this way can one achieve genuine authenticity, truly elevate one’s faith, and establish a foundation for spiritual growth.
The principles of the Vijñānavāda transcend conventional laws.
All religious scriptures, in their transcendence, fundamentally lack the means to elevate people in this world. They have merely served to clarify the functions of names and forms, yet none of their teachings can be applied in practice. How, then, can one truly benefit from them? Therefore, to thoroughly comprehend the scriptures and treatises, one must apply them with genuine transcendence.
Thus, having already entered into the orientation of one's own existence, there is also an "engagement in worldly growth," which enables greater realization of the "path of transcendence" in the future. Under such conditions, it will also greatly assist all sentient beings in their cultivation. It is essential to allow oneself greater growth and elevation, thereby truly benefiting oneself.
Rather than merely clinging to past canonical treatises that are difficult to apply, it is essential for all religious believers to genuinely understand that this must be the approach within the new Consciousness-Only doctrine. Otherwise, merely grasping the terminology of "Consciousness-Only" treatises without the ability to apply them will not lead to significant progress.
This is the compassionate virtue and grace of the Chongxin Immortals and Buddhas, bestowed to facilitate greater elevation, which embodies the true nature. In the fundamental role of achieving elevation through transcending laws, it is essential to understand what is being transcended and surpassed. This pertains to the application of the "New Consciousness-Only Doctrine," where all practices are directed toward the purification of "mind nature and spiritual nature."
To achieve advancement, one must understand the laws of transcendence.
All seeds within the field of the eight consciousnesses should be purified through causes, which is the true nature—that is, the purification of all seeds within the Vairochana nature ocean. This requires considerable diligence to genuinely achieve purification, allowing the wholesome seeds accumulated over countless lifetimes in the Vairochana nature ocean to continue growing, while preserving the goodness.
When it comes to certain negative and harmful seeds of causes, they can be covered so that they do not take root and sprout, nor will they encounter triggering conditions, thus preventing a relapse into past negative and harmful states. Moreover, as we have now entered an era of technological civilization, all harmful triggering conditions in the human world should be severed at this point, in order to achieve greater elevation.
This addresses the purification and covering of all adverse seed causes within the ocean of past Vairocana nature, which constitutes true suchness. Through the purification and covering of these adverse seed causes, they gradually settle, and the covering of these adverse seed causes arises from the function of one’s own purification.
To prevent these negative seeds from having the opportunity to sprout, it is essential to allow other excellent and virtuous seeds to continue thriving. By immersing oneself in a broader process of growth, one can come to understand that this is precisely how one should learn within the "New Consciousness-Only Doctrine," thereby enabling upward progress and transcendence.
How to Elevate and Transcend the Impermanence of Life
Otherwise, throughout one's entire life, one would only grasp the superficial terms of religion, merely sacrificing and dedicating oneself for decades in vain. I ask you all, is this worth it? It is too difficult! It is essential to apply the meanings of the sutras and treatises with flexibility, using an enlightened understanding to gain greater benefit for oneself. Indeed, this is how the learning process should be.
Therefore, the "New Consciousness-Only Doctrine" authored by the Chongxin Sect is genuinely distinct from the Consciousness-Only teachings of the past. These doctrines, which date back over a thousand years, are now difficult to comprehend and apply effectively for contemporary benefit. This work aims to first help everyone in the human world understand the principles of the New Consciousness-Only Doctrine, rather than continuing to rely solely on the outdated Consciousness-Only teachings.
There are too many names and forms, and it is difficult to utilize them skillfully as they truly are. It is akin to immersing oneself in the vast ocean of the nature of Vairocana, where one sees so many seed causes. How then can one discern the effects each seed cause produces? It is exceedingly difficult! Even within the clear understanding of the new consciousness-only doctrine, a greater elevation is necessary.
Only then can one, upon seeing the seeds of causes within the Vairocana-nature ocean, immediately understand how their functions operate. This addresses the inability of human beings to comprehend such actions, as the immortal and buddha teachers use a very simple principle to help everyone understand how these actions work. This makes it easier for everyone to analyze the inner meaning of it all.
How can the reality of existence be elevated and transcended
This is also aimed at elevating and transcending the four billion Buddhist disciples by composing today’s principles of transcendence; otherwise, it would be difficult for everyone to understand the key points. How, then, can this be achieved? It is believed that after today’s composition, everyone will find it easier to comprehend the principles of the new Consciousness-Only doctrine. This is the fundamental reason why the Heavenly Realm has chosen to compose "Dadao Weishi" (The Great Dao of Consciousness-Only).
It also enables students of the Chongxin lineage, as well as all sentient beings, to gain a clear and thorough understanding of the application of the eight major principles of this new consciousness-only doctrine: the principle of true reality, the principle of cognition, the principle of application, the principle of experience, the principle of impermanence, the principle of constancy, the principle of non-self, and the principle of transcendence.
Understanding this also means grasping nearly half of the "New Consciousness-Only Theory." This approach allows humanity to transcend the need for cumbersome study of Consciousness-Only terminology, which is otherwise difficult to comprehend, and instead focus on elevating and surpassing through the practical application of the "function of the Abhidharma." Can everyone apply this? Judge for yourselves!
Principles of the New Consciousness-Only School: Penetrating Clarity, Rooted in Ultimate Insight
Flexibly applying the treasury of great classic discourses, one gains immediate benefit and awakens to the principles of truth.
The application of Consciousness-Only doctrine returns,  
Yet its numerous technical terms are hard to grasp.
To stubbornly cling to one's own rigid views is to waste diligent study, rendering it futile.
This verse is shared with all sentient beings as mutual encouragement: it is the true path to apply the principles of Consciousness-Only teachings practically in the human world. Otherwise, merely possessing the terminology without knowing how to skillfully utilize it for one's own benefit—what use is that? It would be a waste of one's lifelong cultivation, ending up still entangled in mere concepts. And what would be the point of that?
Limitless Sacred Lotus, Bodhisattva Guanyin
The Sacred Lotus of the Infinite, Avalokiteshvara,  
The Bodhisattva ascends the platform to meet all sentient beings.
The thirteenth chapter of the Great Dao of Consciousness-Only: Transcending the laws to proclaim the heavenly voice.
All Saints and Buddhas, virtuous beings, and the students of the Wuji Great Dao Academy, good evening. Today, the patriarch of our lineage—His Holiness the Ancient Buddha of Virtue Transmission through the Void, also known as the Celestial Worthy of Virtue Transmission through the Void—has descended to compose the thirteenth chapter of *The Great Dao and Consciousness-Only*. This chapter addresses the question: how can sentient beings comprehend the transcendent laws, and how can they realize the benefits contained therein?
It is precisely through purifying the Vairocana-nature ocean that the adverse seeds are elevated and covered, thereby preventing them from sprouting and ensuring they encounter no conditions for activation. This allows for genuine self-growth, enabling the correction of past errors, the remedy of deficiencies and shortcomings, and ultimately achieving elevation and transcendence—this is the true path!
2015, 0311, 1204◎＃※   OK;
## Namo Void, Azure Blossom Ancient Buddha of Salvation from Suffering
April 15, 2011, the thirteenth day of the third lunar month in the year of Xin Mao (Friday)
Namo to all sentient beings, guided by the virtuous intent of the rainbow clouds in the void.
The Ancient Buddha of Radiant Heaven descends,  
With the law of dependent origination as the fundamental cause.
Chapter Fourteen: The Law of Origination, the Manifestation of Cause and Effect
The Law of Dependent Origination: Causes and Conditions Arise and Manifest
When sentient beings enter the human world, they activate the function of conditions, simultaneously bringing forth cause and effect. In determining the direction of human existence, how should one proceed? And how should conditions be manifested? This addresses all projections of cause and effect in the human realm, and how the cycle of karma begins and ends.
It is essential to understand the interplay of "encompassing causes, encountering conditions, forming results, and repaying retributions." It is precisely through the existence of "encompassing causes, encountering conditions, forming results, and repaying retributions" that the karmic retribution of sentient beings in humanity arises. In the human world, this constitutes a distinction within the retribution and compensation of "causes, conditions, effects, and retributions," differentiating between what is good and what is bad.
Regarding the human world, many points of contention arise. How, then, can the "principle of dependent origination" emerge only after the principles of reality, cognition, experience, application, impermanence, permanence, non-self, and transcendence? It is precisely this interconnectedness that serves as the primary guide and foundation for the theory of New Consciousness-Only.
This is about how to properly apply the "New Consciousness-Only School" of thought, enabling a clear understanding of its origins and development.
In the application of the law of transcendence, it is essential to apply it truthfully and accurately; otherwise, no sentient beings can achieve elevation and accomplishment. Moreover, it is necessary to genuinely understand all the processes involved in the law of transcendence and how they unfold.
The Law of Dependent Origination connects all laws.
At the same time, these principles must be clearly and thoroughly understood to be considered true reality. This is because the foundation of the new Consciousness-Only doctrine originates from the arising of thoughts and the entry into the storehouse consciousness in every sentient being. It does not depart from the mental consciousness of each individual. This means there is no distinction between those who practice and those who do not; all must understand the mental consciousness as it truly is.
Only then can one avoid being confined in this world merely to eating, drinking, excretion, and sleeping, without ever truly understanding the obstacles to survival that exist in the human realm. Therefore, as sentient beings pursue the direction of survival, they can come to recognize the necessity of the Buddhist "New Consciousness-Only Theory." This is precisely how human beings are.
This very lack of understanding of the "law of dependent origination" constitutes an obstacle, yet even with such an obstacle, it does not diminish due to this lack of comprehension. Similarly, in the face of obstacles to existence, this same contradiction is imposed upon the consciousness and thoughts of human beings, manifesting precisely because of everyone's ignorance.
Such issues also manifest in daily life, leading one to lament that they have endured great suffering while struggling to understand how to break through this kind of obstacle. For the wise, this allows them to recognize and dissolve the ignorance within their thoughts and consciousness, similarly clearing these memories from the "IC micro-crystal."
The Law of Dependent Origination: The Arising and Functioning of Cause and Effect
It also allows oneself to accumulate this experience for the next time, enabling the purification and removal of obstacles to be applied as they truly are. This is precisely what human beings must understand after the arising of conditions: how to confront all causes, effects, and triggering conditions? It is believed that the majority find it difficult to comprehend, so how should one face the emergence of such ignorance?
It is precisely because of ignorance that the innate moral consciousness exists. This means addressing ignorance in order to dissolve it, while also applying the innate moral consciousness. If it can be genuinely elevated to a greater extent, it can then be applied to the implementation of the new consciousness-only theory. In daily life, every process is interconnected and mutually integrated.
This addresses the fundamental concepts that should be understood regarding the new theory of Consciousness-Only. It is not merely about following a prescribed sequence in writing, but rather, due to the diverse habits and tendencies among human beings, it fosters a greater elevation through one's own cultivation in response to all arising phenomena. Otherwise, applying the "principles of Consciousness-Only" might lead to many contradictions.
This addresses the conditions applicable to the human world, and further, through the function of different times and spaces upon all laws, it can be said that among the nine great laws, without distinction, they are: the law of true reality, the law of perception, the law of experience, the law of application, the law of impermanence, the law of constancy, the law of non-self, the law of transcendence, along with the addition of the law of dependent origination.
All phenomena, by the principle of dependent origination, are inherently empty of intrinsic nature.
It is essential to truly understand that every process will be applied in practical functions, and to interconnect these principles accordingly. Regarding the function of dependent origination and emptiness, one should consider how to benefit oneself through the genuine application of arising phenomena, rather than clinging to mere terminology, which makes smooth implementation difficult.
Therefore, regarding the law of dependent origination—that is, the emergence of all actions through cause and effect—there exists much of the "dependent nature." This further enters into the realm of "imagined nature," through which all actions manifesting the "perfected nature" in the human world are carried out. These are also distinguished into categories such as good and evil, right and wrong, fortune and misfortune. Thus, it is necessary to traverse a considerable path to apply these principles.
Only at the very end did I realize that all of these were merely my own rigid beliefs, and that I had walked through this world in vain. Yet there is still a chance to change—what I fear most is having no opportunity for change at all, or worse, not even knowing where I went wrong. How, then, can I change? It is too difficult! I cannot even achieve the cultivation needed to mend the true nature of reality.
Therefore, if human beings do not know what their mistakes are, and are unable to change or correct them, this becomes a helpless human condition. For those who cannot change, there is little hope for greater transcendence and elevation, which again reflects the profound helplessness of this human world.
Dependent origination and emptiness are not to be mistaken for the imagined nature.
This is also the transcendent principle by which the immortal and buddha teachers previously surpassed the law of dependent origination, precisely to analyze its importance in this manner. It thereby gives rise to the nature of dependence on others. At this point, all ignorance in the human world follows one's own survival orientation, manifesting in accordance with the arising of one's ignorance, yet without the ability to draw upon past experiences.
It is also true that one makes it difficult to extricate oneself and contributes to all obstacles in the world. If one can step out of this vortex to observe oneself and understand why one fell into it, then it becomes clear that one has indeed developed a nature dependent on others, forming attachments based on biased perceptions. At this point, attempting to break free may prove to be challenging.
What is the issue of clinging to delusional discriminations? It arises repeatedly, deepening one's understanding of the obscurations born from ignorance. Alas! Such is the helplessness of human existence—unable to comprehend why one is drawn into such a whirlpool, and struggling to break free from these obstacles.
One must possess greater wisdom to elevate and transcend, in order to understand the nature of one's own ignorance and obstacles. With the guidance of a wise teacher or an experienced person, problems can be resolved, allowing one to escape from this vortex. Thus, why do people in the world fall into the whirlpool of ignorance?
Partial discriminations and attachments lack objectivity.
Often, it is the attachment to a perceived individuality—insisting that things must be this way—that creates the application of ignorance and obstacles upon oneself. This is precisely what one imposes upon oneself, mistakenly believing it to be correct. Consequently, it becomes impossible to adopt a more impartial and objective perspective to examine the root causes of one’s descent into the whirlpool, or to discern how to dissolve it.
It is essential to have a truthful understanding of the process of the "principle of dependent origination," without distinguishing between good and bad, good and evil, fortune and misfortune. One must discern what mindset leads to such circumstances. Therefore, in the human world, it is necessary to comprehend how each instance of ignorance arises among sentient beings. It is precisely through each occurrence of ignorance that greater elevation becomes possible.
Therefore, ignorance is not the most fearsome; what is truly to be feared is one's own biased and rigid attachments, which then prevent one from adopting a fair and objective perspective to examine where the root of all problems lies. This is the most fundamental function of the law of dependent origination. It is essential for everyone to understand the core issues and first clearly discern the causes and consequences involved. Only then can one gain substantial benefit.
Otherwise, in an instant, what can one do if swept into the whirlpool? It is truly not worth it. Yet, one might say, in this human world, who is not caught in such a whirlpool? It can be said that every person, every matter is like this—even marital relationships, managing a career, continuing the family line, and all other existing issues are no exception.
The burden of each person is seen from a different perspective.
And who among us is not caught in this vortex! Yet we live on with great enthusiasm, believing this to be the only true reality in the human world. Regarding ignorance, one might say it is merely a matter of seeing clearly or not seeing clearly. Sometimes it manifests as a painful burden, sometimes as a sweet burden, and other times as an ordinary burden—these are but distinctions in its form.
Consider the mindset and perspective of each sentient being. If it is a sweet burden, one will undertake it willingly, even without considering it as hardship, and will press forward with determination. If it is a painful burden, it becomes a reluctant and unwilling task; though one may act, the heart murmurs in discontent, yearning to swiftly escape this vortex.
If it were an ordinary burden, one would continue to carry it without considering it a hardship. So why do different burdens exist in the human world? This stems from the mindset and perspective of each human being, which governs all aspects of life, leading to distinctions between willingly accepting or reluctantly enduring them.
This is the "Law of Dependent Origination," which connects and applies to every principle governing sentient beings. Do you all understand? The wise may transcend it, while the unwise become entangled within it. In ordinary life, one carries burdens and lives in accordance with conditions, only to repeat the cycle again in time. Such is life—is it not so?
Alas, life is drawn into the whirlpool;  
Love and affection endure until hair turns white.
I willingly come to do it—the law of dependent origination is me.
The burden of suffering, unwilling to bear,  
Only by leaving early can clarity be made clear.
Dare not enter the whirlpool again—  
Turning back, I find myself already entangled in karmic transgressions.
This verse! Let us encourage each other, all sentient beings. Regarding all the principles of dependent origination in the human world, they enter into the nature of emptiness, yet exist within the orientation of survival. Every person is like this, merely entering the human world with fluctuating states of mind and perceptions. Can you understand? It depends on how you observe all your own perceptions.
Limitless White Compassion Lotus, Commander of the Central Altar.
Marshal Wuji Baici Lian,  
First time ascending the central altar stage.
Grateful to the revered masters of Chongxin, for guiding and nurturing the successors with care and responsibility.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the sacred text of the Great Dao Consciousness-Only, Fourteenth Chapter, is being transmitted through the descent of the Nāmo Void-Colored Cloud Light Heaven Ancient Buddha—the Void-Colored Cloud Immortal Maiden of our lineage. It elucidates the manifestation of causes and effects according to the law of dependent origination, analyzing them within the celestial scriptures, specifically addressing all ignorance and obstacles in the human world.
In the first session of teachings, it is hoped that everyone can achieve greater elevation and transcendence. Furthermore, the principles of transcendence from the previous session can help one truly understand that in all pursuits of existence in the human world, genuine elevation is essential for accomplishment. As for the past belief that only men can attain Buddhahood, such a notion is indeed biased and unfair.
However, according to the current cosmic cycle, there is fundamentally no female practitioner who can attain Buddhahood, with the sole exception of the Ancient Buddha of the Southern Sea. Yet, if we consider the first and second cosmic cycles, there were indeed numerous female practitioners who achieved Buddhahood. This serves as a clear indication, further affirming that female practitioners can also attain the "rank of Buddhahood," thereby dispelling the ignorance that has persisted in the human world for thousands of years.
2015, 0311, 1205◎＃※   OK;
## Homage to the Void, Blessings and Myriad Virtues Ancient Buddha
April 19, 2011, the 17th day of the third lunar month in the year of Xinmao (Tuesday)
Namo, all beings are Tathagata;  
In the void, colored clouds embody virtue, meaning, and love.
The Ancient Buddha descended to compose the "Consciousness-Only Volume,"  
Yet obstacles arise from the nature of dependent origination.
Chapter Fifteen: Dependent Arising of Nature, Deliberate Actions and Deeds
The nature of arising from dependence, the action of mental attention.
Sentient beings in the human realm often encounter many obstacles to survival, which give rise to much ignorance in their lives. This very ignorance, however, serves as a driving force for upward growth in the human world. Why is this so? It is precisely because of ignorance that one desires to change and seeks to understand the entire context and origins of a problem.
Regarding this, one may ask: How should one cultivate and transform the obscurations of ignorance? This is indeed the correct path. When faced with the obscurations of ignorance, one must genuinely aspire to eliminate them, yet all of this is difficult to fully comprehend. It is precisely by understanding in what state sentient beings find themselves that one can address the elimination of ignorance, and clearly discern how their intentions operate.
This addresses the fact that while human beings pursue their own paths of survival, they inevitably rely on the actions of others. It is essential to recognize that such reliance is based on the intentions of others, allowing individuals to mutually support one another in existence and, likewise, to make concessions on points of contention. Only in this way can a harmonious space for survival be created, achieving perfect unity and accord.
This again is directed at every sentient being, as an essential support that must exist within the human world.
Nature, due to its dependence on external conditions, gives rise to all affairs and afflictions, taking charge as the master. Yet, after intention arises, how do all things unfold? Is it possible to achieve perfect fulfillment, or is it merely an intention that cannot be perfected?
Dependent arising, action and volition.
It is precisely discernible. In understanding the standards of conduct for all human beings, it is akin to a newlywed couple in love: initially, neither can fully comprehend the other's strengths and weaknesses. Thus, each possesses many merits and flaws that shape their lives. From this, one can understand how intentions arise between husband and wife.
Those who believe in the destined bond of marriage hope that both partners can merge their lives together. Yet such hopes do not always unfold as one wishes, just as the other partner also longs for mutual affection and care. From the perspective of a married couple, this understanding should naturally lead to a happy family and a sweet marriage.
This expectation is directed at both parties, requiring a great deal of tolerance and mutual accommodation. If there is no tolerance or accommodation at all, the couple may become obstinate in their intentions, which, for both husband and wife, is not a favorable approach.
Thus, based on their personalities, there arises the belief that mutual tolerance and forbearance should be taken for granted. However, if such tolerance or forbearance is lacking, it will inevitably manifest over time. In such cases, it would be strange indeed if conflicts did not arise between the couple. This, in turn, stems from the intentions of both parties, which arise from each individual's habits and ingrained tendencies.
The nature of arising from others manifests differently according to the focus of attention.
In the process of adapting to each other's personalities, whether through tolerance and forbearance or the lack thereof, conflicts between spouses inevitably arise. This necessitates a period of adjustment. For newlyweds, it is often difficult to achieve a smooth and harmonious life from the outset, as both parties must navigate their respective habits and dispositions.
This is based on recognizing each other's strengths and weaknesses, highlighting the compatibility of life orientations. Through the process of resolving issues, it becomes necessary to spend time understanding each other's habits and tendencies, thereby achieving harmonious solutions to problems and building a happy family.
If one party holds too strong an opinion, the other must yield, otherwise it would be strange indeed if there were no conflict! Precisely because one relies on the other's character as a standard for conduct, this kind of issue often arises between newlyweds during their initial period of adjustment, before harmony is ultimately achieved.
Particularly, when the perspectives of both parties differ, along with their habits and ingrained tendencies, and even their values are not aligned, there arises room for conflict. It is through such dependence on external conditions that contentious natures are stirred, leading to situations where compromise becomes impossible. This is an inevitable issue that all human beings encounter in the course of existence.
The nature of arising from dependence differs in terms of volitional actions.
This addresses the interrelatedness of human existence, without distinction: between husband and wife, parents and children, brothers and sisters, relatives, peers, friends, and so many other related issues. How, then, can there be a harmonious living environment? It necessarily requires mutual tolerance and forbearance, so as to avoid being caught in constant conflict day after day.
Moreover, whenever there is interaction with others, there arises this "dependence."
The act of "restraining one's nature" originally involves matters one firmly insists upon. To accommodate the other party and achieve harmony, one yields, thereby creating room for flexibility. If no such flexibility is allowed and one stubbornly clings to their own views, significant conflict is likely to arise.
When it comes to addressing the core of a problem, it offers no fundamental assistance whatsoever; on the contrary, it may lead the situation into an even more unmanageable state. Therefore, one ends up relying on others' opinions to handle matters. Moreover, this kind of intention, rooted in dependence on others, involves tolerating and accommodating their perspectives and insights, thereby allowing oneself to alter one's original stance.
At the very moment such intention arises, a significant difference emerges. This is directed toward the dependent nature, where regardless of who it is, there exists this capacity for tolerance and forbearance. Moreover, in one's own orientation toward survival, arising from the differing perspectives of others, it also allows oneself to embody a "tolerance and forbearance" in action.
The nature of arising from dependence necessarily entails tolerance and perfection.
In this kind of behavior, human beings perceive the other party's arousal of desire as something that ought to be so, thereby resolving the issue. This is a form of mutual accommodation from different perspectives, which can sometimes be quite unavoidable. Otherwise, there would be room for conflict—would anyone want that? It simply cannot be so!
Therefore, this principle applies equally to both spouses and interpersonal relationships. Consider it from another perspective: in a marital or interpersonal relationship, one must not ignore or neglect the other simply because their viewpoints differ. Since both parties coexist under the same roof, it is essential for at least one side to exercise tolerance and understanding.
Only then will the issue of marital separation not arise, which is precisely aimed at addressing the situation between husband and wife.
Dependent arising is employed to rectify and transform one's own obscurations of ignorance. However, interpersonal relationships, marital bonds, and familial ties differ in nature. In interpersonal interactions, one may choose to disregard the other party, along with differing viewpoints or unreasonable perceptions. Yet, does this same principle apply to familial affection as it does to marital relationships? Not necessarily!
However, other interpersonal relationships often lack this mutual tolerance and accommodation. Sometimes, when viewed from different perspectives, the differing viewpoints and arguments of both sides can lead to a need for reconciliation. Yet, when such reconciliation is impossible, it inevitably results in direct confrontation between the two parties.
All sentient beings rely on conditioned arising in their daily existence.
These differing perspectives form the basis for each side's actions, though they are not necessarily perfect; on the contrary, many issues may arise. When such conflicts become excessive, one may simply disregard the other party without being swayed by their influence. From both perspectives, how can the interests at the core of the problem be reconciled to achieve a satisfactory resolution?
Consequently, there arise differences in individual value systems, and correspondingly, there is no inherent nature that arises dependent on others. Moreover, as living beings in the human realm, this is precisely how they exist. In determining the direction of their own survival, it stems from their own cognitive perspectives. So, how does the process of mutual tolerance and accommodation between parties unfold?
In all matters concerning sentient beings, it is appropriate to act in this way, and to curb the development of unfavorable situations. Human beings are thus conditioned by others in their arising nature—indeed, every human’s intentional actions are shaped not solely by their own views. As the ancient saying goes: "Knowing one’s nature, one dwells in harmony." This means that our nature arises in dependence on others, and we should tolerate their shortcomings or differing values.
Sentient beings arise in dependence on others.
Furthermore, for all human beings, there will be great tolerance toward such issues, and similarly, there will be great fulfillment. If in the human world, within the nature of dependent arising, there can be mutual tolerance and forbearance, then many problems will not arise. By addressing issues according to the habits of dependent nature, there will be greater elevation and greater fulfillment.
Therefore, within the realm of human existence, it is essential for all beings to adopt such conduct specifically directed toward one another. In the orientation of life, one should act accordingly, rather than insisting solely on personal opinions and assumptions, which would be overly arbitrary. Such an approach would never lead to a day of harmonious integration. Moreover, when confronting issues, are they not rooted in one’s own cognitive perspectives?
The differing perspectives on matters arise from the intentions shaped by the individual dispositions and habits of sentient beings with emotions. This also creates gaps between oneself and others. How can these be reconciled to achieve greater progress? It is precisely through practice in the human world that one can truly benefit from it and, in turn, receive good and virtuous rewards.
The law of dependent origination arises from volition;  
The nature of dependent arising is as it should be.
Observe one's own boundaries, and support each other in mutual reliance.
If speaking of living together,  
it means fulfillment and harmony.
Mutual tolerance and forbearance can resolve issues and ease difficulties.
This verse! Let us encourage one another among all sentient beings. How should we embrace and exercise forbearance towards the nature of dependent arising? This is a profound practice. Without the capacity for tolerance and forbearance, many conflicts will arise. It is precisely through the nature of dependent arising that we find support—by fostering kindness and goodwill in our interactions with one another.
Wuji Bai Cilian, the God of Fortune and Virtue
Limitless White Compassion Lotus, Fortune and Virtue,
The true deities ascend the platform to speak together.
First encounter with divine beings, as the chill of late Gengyin creeps in.
All Saints and Buddhas, virtuous students, and fellow cultivators of the Wuji Great Tao Academy, good evening. Today, the Ancient Buddha of Virtuous Heaven from the Void Colored Clouds—the Void Colored Clouds Immortal Maiden—of our lineage has descended to compose the fifteenth chapter of "The Great Tao and Consciousness-Only." By analyzing the mental formation of dependent arising for everyone’s understanding, this will be of great assistance.
This approach to the existence of all sentient beings involves elevating oneself through forbearance and tolerance, rather than insisting on one’s own views to disrupt group harmony. This is a fundamental conduct necessary for humanity in this time and space, and it is hoped that everyone can learn and grow together in this way.
The New Year is approaching, marking the end of all sacred duties for this year. For Taiwan, this year can be considered auspicious, but for the world at large, it has not been a fortunate one. The coming year will bring even greater challenges. Everyone must remain vigilant, as the calm before future calamities is upon us. Cherish all that you have.
Diligent study and personal growth enable one to advance and surpass oneself. It is essential to bear in mind that if one does not strive diligently in the human world, building a foundation for future achievements, then upon entering the Academy of the Supreme Dao of Wuji, one may become an object of ridicule among the academicians. What one attains ultimately depends on one's own efforts.
2015, 0311, 1206◎＃※   OK;
## Homage to the Ancient Buddha of Emptiness, Wenze, the Teacher and Transformer
April 22, 2011, the 20th day of the third month in the year of Xinmao (Friday)
Homage to the arrival from the ethereal celestial realm, where the Ancient Buddha of the Colorful Spirit Blessed Heaven presides.
The Sixteenth Chapter of the Great Dao of Consciousness-Only: Sentient Beings Perish by Clinging to Delusions
Chapter Sixteen: The Delusion of Partiality and the Stubbornness of Sentient Beings
Partial and delusional attachments are stubbornly clung to by sentient beings.
When sentient beings enter the human realm, they often encounter numerous reasons that deviate from the truth and lack correctness. Consequently, it becomes difficult for them to elevate their understanding of the true meaning. In the human world, it is essential to recognize that this is due to one's own attachments or a lack of comprehension of the issues at hand, which leads to the solidification of biased and deluded perceptions.
This also addresses why, in their pursuit of survival, sentient beings tend to develop such stubborn and incomplete biases. Since the biases that arise are incorrect and are constrained and obstructed by the limitations of principles in practice, how should they be resolved? It is essential to understand what these biases entail and where exactly they lie.
Human beings are simply unable to comprehend: How does such a problem arise? One can observe that this is the case in both the survival orientation and the beliefs of humanity. Why, then, does this issue emerge? Precisely because different perspectives are introduced into human thought and concepts, resulting in varied viewpoints for each individual.
When perspectives differ, the angles from which issues are viewed also vary, often leading to a focus on only one side of a problem.
There is only one truth, yet humanity has spawned many problems, leading to divergent perspectives and differing views among individuals. This phenomenon applies to each person equally: while the root issues of humanity are the same, the interpretations that arise from them vary widely.
The bias of conceptual attachment is also an obstacle in the study of Consciousness-Only.
From this perspective, when observing sentient beings, the same applies to their approach to survival. It is precisely because different angles are taken to view each matter that the same problem gives rise to varied perspectives and solutions, which in turn produce different effects, as well as differences in thoughts and concepts.
Thus, in the thoughts and perceptions of human beings, a single matter can give rise to positive thoughts, ordinary thoughts, and even thoughts from various perspectives. All these diverse viewpoints shape differing understandings and angles on the same matter. Could one then say that all others are wrong? Certainly not!
Each individual's perspective differs, and naturally, the viewpoints and opinions that arise also vary. Moreover, the values underlying human actions and behaviors differ, leading to diverse answers. This issue applies not only to humanity but also to all realms of thought and ideology, which is precisely why differing ideas and concepts exist.
Perspectives and ideas will inevitably differ, making a bias toward one side unavoidable. Consequently, after developing different ways of thinking about the core issues, combined with varying temporal and spatial viewpoints to observe the beginning and end of a matter, different questions and answers will emerge. Once such questions and answers arise, what then?
Each instance of parikalpita is identical in nature.
When human beings observe the same matter, they arrive at different conclusions. If one leans toward and clings to a single perspective, this gives rise to the direction of biased and rigid attachment. At the same time, the concept of the right path emerges, along with the manifestation of ordinary states of mind. For human beings seeking elevation, these three aspects yield distinct results in their manifestation.
Human beings often experience such extensions of karma, which repeatedly give rise to points of contention. The divergence in personal perspectives stems precisely from the varied viewpoints individuals hold toward the same matter. If there were no actions taken by human beings and no points of contention emerged, what then? It is precisely the differences in individual perspectives that lead to this.
It is precisely because there are differing perspectives on various issues, the formation of correct concepts, and the existence of notions that ordinary people may or may not hold, that human beings can ask: Are viewpoints from different angles wrong? Not at all! It is simply that each person operates at a different level, each has distinct thoughts and concepts, and each individual's actions and conduct are seldom alike.
Thus, there is no way to unify all matters into one—such is life. Let me offer an analogy: the sun rises from the east, something we witness every day. But what would your mood be if one day the sun failed to appear? And what if, on another day, the wind rose, rain fell, frost descended, or snow drifted down—how would you feel then?
Different weather brings different states of mind.
There will also be some cold and freezing days. This mindset varies in psychological factors for each individual among humanity. Some may think it is not bad to have occasional rain, a bit of wind, some frost, or a light snowfall in the human world. However, what if another kind of mindset arises instead?
Is the state of mind the same at each moment it is formed? It is always difficult to say. Therefore, as the seasons alternate and produce different atmospheres, different states of mind arise. This is why human beings have so many different perspectives to apply. Such is the nature of things: each person expresses their state of mind differently.
Therefore, can it be said that this is mere conceptual attachment? It cannot! This is merely the differing perspectives of human beings. Can it be said that what differs from one’s own viewpoint is conceptual attachment? When observing all actions in the human world from such varying angles, different perspectives naturally arise.
Thus, it is brought about that some may elevate themselves throughout their lives, some may live in mediocrity, some may endure hardship and destitution, some may enjoy blessings and good fortune, and some may never lack for food or clothing—there are far too many variations. This is due to differing perspectives, leading each individual to see things from their own angle, and thus their views also differ.
Partial and discriminative attachments are the obstinate fixations of sentient beings.
Although the root causes of all problems in the human world are the same, they manifest in vastly different ways due to each individual's karma and the specific circumstances of time and space. To illustrate further, consider how human beings often hold differing perspectives on the same issues. It is precisely these divergent viewpoints that frequently give rise to numerous problems in daily life.
Furthermore, the issue lies in the fact that differing perspectives on various matters lead to distinct angles in each person's actions and decisions. However, within the context of time, space, causes, and conditions, the process of dealing with a situation will also vary. Why is this so? It is simply because it is so in the present moment, but after a period of time or several years, it may change.
When encountering the same problem again, the resulting outcomes will differ; does this indicate maturity in one's perspective and approach to issues? Or perhaps, with more experience in dealing with problems, one gains the wisdom to view matters maturely, no longer repeating the same patterns applied during the first encounter.
When one gains a somewhat more flexible perspective on matters, this kind of biased and rigid fixation arises from viewing things through an incorrect lens. Yet, this is precisely how sentient beings are—they incorporate such incorrect viewpoints and notions into their own actions, leading to the emergence of various issues. This is addressed in light of the diverse habits and tendencies of contemporary humanity.
Each sentient being possesses the nature of parikalpita-svabhāva.
What does it matter if survival, memory, and thought differ? It will inevitably give rise to different forms of attachment and fixation. In truth, one need only shift perspective to avoid remaining trapped in biased attachments, and to prevent them from solidifying. It requires the interplay of time, space, environment, and the application of thought to resolve the contradictions encountered in the past.
Integrating it into one's own mindset for growth is the best method and strategic perspective for resolving issues. In fact, it can be said of humanity: without experiencing a matter, one cannot gain wisdom. Humanity progresses precisely in this way, achieving a transcendent upward elevation, but only when encountering difficulties and problems in the human world.
It will always lean towards the implementation of all attachments; the human world is merely a projection of time, space, and environment once again. To transform the "discriminative clinging" into an upward transcendence, everyone is the same. However, because perspectives on matters differ, the answers generated also vary.
How can the biases of attachment and speculation be transformed?
When considering a single matter, how can one speak of correctness or incorrectness? It is precisely because each person's perspective is different, their experiences are different, and their time and space are not the same. After a period of time, thoughts and ideas mature. I ask everyone, from birth until now, how much have all your thoughts and ideas changed? Could it be that there have been too many changes?
For each era and place, the changes that occur are unique; yet for every individual, the reasons behind the transformation of thoughts, beliefs, and actions may be the same. In truth, are we not all fundamentally alike? Yet, it is possible to elevate a person’s thinking and conduct, thereby reducing many of the troubles that arise.
The ancients said: "We gain wisdom through experience." In human affairs, there are indeed situations where differing perspectives lead to difficulties, prompting a desire for change. Yet there are also those who go through life uncertain of how to change. They struggle to achieve elevation and transcendence. This is the rigidity of "parikalpita-svabhāva" — fixed, difficult to alter, and ultimately beyond one's control.
A lifetime of toil, for whom is it endured?  
It is all for the deeds one has done oneself.
Stubbornly clinging to one extreme—how can one break free when it follows of its own accord?
Each person's perspective is different; the circumstances of time and space are hard to imagine.
Growth and elevation lessen suffering,  
Yet how can one amplify the delusions of biased attachments?
This verse is shared with all sentient beings as mutual encouragement. For a lifetime, it is merely a transformation of thoughts and concepts. However, when it comes to issues, there are differences in time, space, causes and conditions, and environment. After a few years, knowledge grows, the trials and experiences of the human world increase greatly, and wisdom is also added.
There is a significant difference now; at this point, the attachment to delusional discriminations has long been set aside. Human beings have also become less reckless than in their youth, and they tend to be less calculative about various matters. Thank you all for accompanying me through this work. The Year of the Tiger is coming to an end soon. Wishing everyone a more expansive Year of the Rabbit. Farewell.
Limitless White Compassion Lotus, Guanyin Bodhisattva
The Infinite White Lotus of Compassion Guanyin,  
The Bodhisattva ascends the platform to meet all sentient beings.
Human connections are predestined by fate,  
It is only our perspectives that do not align.
All Saints, Buddhas, virtuous beings, students of the Wuji Great Dao Academy, and fellow cultivators, good evening. Today, the Nāmo Void Colorful Spirit Blessed Heaven Ancient Buddha—Void Colorful Spirit Immortal Maiden—descended through our lineage to compose the sixteenth chapter of the Great Dao Consciousness-Only. With this, all sacred decrees for this year have been completed, bringing a perfect conclusion for everyone. All sacred duties are now fully accomplished.
This is the culmination of everyone's efforts throughout the year. We believe next year will be even better. As we undertake the final sacred task of "using Zen wisdom to dispel delusion" this year, tomorrow will mark the full stop for all endeavors of the year. We look forward to greater promotion and expansion starting next spring, achieving solid and commendable results in realizing our own accomplishments and widely delivering sentient beings.
2015, 0311, 1207 ◎＃※ OK;
## Namo Xukong Rende Zhongyi Gufo
April 29, 2011, the 27th day of the third lunar month in the year of Xinmao (Friday)
Namo, all sentient beings possess Buddha-nature;  
The void's colorful cranes herald virtue's fresh intent.
The Ancient Buddha of Longevity descends to this world,  
Perfecting the true nature and creating the fundamental cause.
Chapter Seventeen: The Perfection of Reality-Nature  
The True Thusness Manifests
The perfectly accomplished nature is the manifestation of true suchness.
When sentient beings enter the human world, they bring with them many habits oriented toward survival, inevitably introducing numerous issues and flaws into their lives. What is stirred up in this process are precisely the "dependent nature" and "imagined nature," which influence the stubbornness of daily existence, making it difficult to change.
If one deviates too far, many unavoidable circumstances will arise in the foundation of life's sustenance. At such times, addressing the points of difficulty to nourish life is to act with considerable effort in nurturing existence. It can be said that everyone faces numerous problems woven into the fabric of life, and each matter inevitably influences human actions.
In striving to achieve what one desires, it is indeed appropriate to do so. It can also be said that such issues, in relation to one's orientation toward life, involve mutual adjustments and changes based on one's own shortcomings. However, when one is unable to make these adjustments as desired, they may instead be pulled forward by their own habits.
How can the habitual tendencies of human beings be fully manifested and perfected within the ultimate reality?
In the course of human existence, individuals adopt various orientations and rely on different foundations, which in turn create significant obstacles that are difficult to overcome for sentient beings. Why do such obstacles exist? When it comes to our own habits and flaws, what is the correct way to dissolve them?
The perfectly accomplished nature is the manifestation of the true suchness in humanity.
Sentient beings often fail to see clearly the nature of their own flaws and habits. This gives rise to numerous problems. How, then, can these flaws and habits be corrected and transformed? It requires considerable perseverance to reverse and ultimately eliminate such flaws and habits, only then can one truly benefit oneself.
When sentient beings enter the human world, they encounter many problems, along with numerous habits and flaws. How can these habits and flaws be eliminated? This truly requires effort, demanding firm determination and perseverance to achieve. Otherwise, even if one recognizes the issues, how can they cultivate and transform their own habits and flaws?
It also carries significant adverse effects. This issue represents a point of obstruction that sentient beings among humanity are unable to comprehend. It specifically pertains to the tendency of human beings, within the framework of dependent origination, to become entrenched in rigid attachments, thereby leaning toward one extreme. Why do such human beings fall into the bias of clinging to conceptual constructs? Precisely because many people, having entered this one-sided inclination, find it difficult to recognize it.
It has also shaped the human world to lean toward one side, without distinction: good and evil, right and wrong, fortune and misfortune, and so on are all like this. Moreover, because all human beings are inclined to one side, it has led to the need to harmonize with the "nature of conceptual attachment." Not only has this one-sided bias already taken shape, but it also prevents a clear understanding that the human world is simply this way.
The true suchness of the perfected nature manifests.
To achieve the "manifestation of true suchness" characterized by "perfect accomplishment," one must first address whether sentient beings can resolve issues with complete fulfillment. In the human realm, it is essential to approach problems with harmonious and comprehensive actions, starting from the very beginning of each matter.
It also involves applying the principles from beginning to end, which depends on whether a human being in daily life can adopt an open-minded attitude toward mutual interactions. This further leads to the understanding that all religions—whether Confucianism, Taoism, Buddhism, Christianity, or Islam—are manifestations of "parikalpita-svabhāva" (the nature of conceptual attachment), each highlighting its own religious merits.
If not so, how then can one guide sentient beings to faith? When faced with issues that cannot be resolved, it instead fails to dispel the true hindrances in the hearts of believers. How, then, should one maintain oneself within religious faith without deviating to one extreme? It is essential to understand how to unravel the actions born of biased and deluded attachments.
In fact, by not clinging to extremes, one can understand that the "Doctrine of the Mean" is precisely the condition that every religion finds most difficult to achieve. Thus, in Confucian thought, by not fixating on one's own strengths or dwelling on one's shortcomings, but instead entering into the perfection of reality through the "Middle Way," one can achieve genuine elevation.
How should the perfectly accomplished nature be practiced?
Within this lies the concept of impartiality and balance, known as the Middle Way. However, every religion tends to lean toward one extreme, making it difficult to truly construct the Middle Way or elevate its philosophy. Why, then, do sentient beings repeatedly cycle through rebirth? Precisely because of this tendency to cling to one-sided thoughts and beliefs.
If incorporated into human thought, there truly exists no genuine middle way. This is why, within religious beliefs, every religion forms such a reason: to address the inability of individuals, in this present life, to achieve upward growth and elevation. This constitutes a rather severe destructive force.
Otherwise, for those who believe in religion, they should have long since returned to the Western Pure Land, the Kingdom of Heaven, or the Heavenly Realm. Why then do they still remain trapped in the cycle of reincarnation within the human world? Even in the next life, the same pattern repeats—such is the helplessness of sentient beings within religious faith!
In truth, not all religious saints lack compassion. Even if the same saints were to descend once more into the mortal world to guide humanity, it would be difficult to change this ingrained habit of human nature. Some would refuse to believe, clinging stubbornly to beliefs solidified over two thousand years, convinced that their own practice alone is the true path. What, then, can be done?
The perfectly accomplished nature is the true thusness manifesting.
One must understand that such a condition, which one considers rather advanced, is the same regardless of which religion one practices. It is essential to realize that within this "manifestation of the true suchness of perfect accomplishment," even as true suchness arises, it transforms into perfect harmony and enters into integrated growth. In fact, this method of cultivation has long been disseminated into the mundane world.
As long as one does not cling to one-sided cultivation, the human world will see significant improvement. Conversely, if one becomes entrenched in such one-sidedness, it becomes impossible to grow and elevate oneself. This is the most serious issue facing humanity. In truth, cultivation is a matter of personal responsibility—it applies equally to those who follow a religion and those who do not.
It also lies in being stubbornly one-sided, fundamentally unable to change one's peculiar temperament and flaws in practice. This is precisely how sentient beings behave: they cling to what they believe should be so, and thus become incapable of altering their actions. In any matter, sentient beings each have different instructions and perspectives.
Is it possible to observe the actions of all human beings from a broader perspective? Would doing so allow us to understand the nature of the problems we encounter? This represents one of the most damaging forces when humanity engages with religion: how can we avoid being ensnared by such harm? The answer lies in avoiding "rigid attachment."
The function of perfect realization can possess the completeness of actuality.
Only then can one maintain a "childlike heart" and a mindset of humility in spiritual practice. Otherwise, all religions claim that their own faith is the greatest in the world. Yet, if one truly believes in such supremacy, there should be no attachment to rigid dogmas, nor should one criticize the shortcomings of others merely to highlight one's own virtues.
This is how it should be for those who hold religious faith as the foremost priority in the world. Therefore, within the perfected reality nature, the manifestation of true suchness is bound to arise. Once such true suchness manifests, it also forms an addition to one's own "seed cause of Buddha-nature," thereby reducing the surge of the "seed cause of demonic nature." This moment becomes the most sublime time and space, entering the realm of true suchness and Buddha-nature.
Such True Suchness Buddha-nature is realized by illuminating one's own Buddha-mind and Buddha-nature through daily life. This is merely the first step toward perfecting the ultimate reality, and it also signifies that there are still many conditions to diligently cultivate in the future. Thus, True Suchness arises and manifests, integrating with existence in mutual harmony.
Furthermore, the manifestation of true suchness must be initiated by the Buddha-nature true suchness, and should not be allowed to arise or be highlighted through the demon-nature true suchness. This represents a discernment in the actual process of one's own true suchness manifestation, rather than being emphasized by the demon-nature true suchness. One should eliminate one's own demon-nature accordingly, as this is the correct path.
It is laughable how people cling to faith, with each link in the chain differing from the next.
To live by the nature of dependent arising,  
Yet the nature of imagined distinctions is difficult to fully comprehend.
Everyone possesses the nature of both Buddha and demon,  
For it is difficult to remain clear-minded as a human being.
Unable to harmonize within oneself,  
It is exceedingly difficult to perfect the purity of one’s innate nature.
This verse serves as mutual encouragement for all sentient beings. In the world, all growth is based on one's own perceptions, which leads to an inability to approach problems with flexibility and hinders entry into the "perfectly accomplished nature"—the true manifestation of suchness. Consequently, one fails to become the true master of oneself, remaining instead a slave to one's own limitations.
The Infinite Virtue and Compassion of Guanyin Bodhisattva
The Wuji De Yi Lotus Avalokitesvara ascends the platform to gather with all sentient beings.
The Great Dao is Consciousness in the Year of Xinmao —  
Commencing the Pen to Spread and Transform the Great Dao's Path.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Tao Academy, good evening. Today, the seventeenth chapter of the Great Tao Consciousness-Only, titled "The Perfectly Accomplished Nature: The Manifestation of True Suchness," is being composed through the descent of our lineage's Namo Void Color Crane Longevity Heaven Ancient Buddha—the Void Color Crane Immortal Maiden. This is presented to offer everyone diverse perspectives for contemplation and understanding.
In the spring of the Year of Xinmao, we commence writing anew, ushering in another auspicious beginning for all. It also allows all students of the Chongxin lineage to enter a realm of even greater transcendence and elevation. This is achieved through the composition of "The Great Dao and Consciousness-Only," offering everyone a conceptual understanding. It presents all past teachings of Consciousness-Only studies in a modern and innovative manner.
It is made easily comprehensible to all that the principles of the "New Consciousness-Only Doctrine" are thoroughly clarified. Moreover, under the anticipation of the immortal and buddha teachers of the Chongxin lineage for a great expansion next year, numerous methods are also applied. Through everyone's diligent efforts, one not only elevates and cultivates oneself but also achieves perfection in transcendence, enabling all four hundred million disciples of the Buddha to return to their true nature.
2015, 0311, 1208◎＃※   OK;
May 3, 2011, the first day of the fourth month in the year of Xīn Mǎo (Tuesday)
Namo, the Great Celestial Realm of Emptiness,  
Where ancient Buddhas push forth blossoms adorning the heavens.
The Dao of Consciousness in Eighteen Cycles — all mental factors are inevitably difficult to comprehend.
Chapter Eighteen: The Five Mental Factors, Good and Evil Distinguished
Fifty-one mental factors, each distinguished as wholesome or unwholesome.
When sentient beings delve into the principles of Yogācāra, it is essential to comprehend all 51 mental factors to discern how understanding is achieved. If one dedicates effort to thoroughly grasp these 51 mental factors, a significant portion of time will already be spent. Moreover, the study of such terminology and concepts in Yogācāra requires specialized and focused expertise to truly comprehend.
Moreover, for the general public, truly grasping the specialized and profound principles of Consciousness-Only philosophy is likely to be quite challenging. Within such ancient and profound connotations, understanding their functions and implications in the contemporary era has become exceedingly difficult. Thus, it becomes essential to comprehend how these deep and intricate meanings are constructed.
To put it plainly, it actually only distinguishes between three types: wholesome mental factors, unwholesome mental factors, and neutral mental factors. If one were to forcibly differentiate them into the 51 mental factors, it would likely be very difficult for sentient beings to comprehend. Within the "theory of Consciousness-Only," how can one break through the limitations imposed by these "51 mental factors" that obstruct the mind?
It is essential to truly understand the proper application and limitations within each mental factor.
How about this? If one cannot grasp the inner meaning and yet wishes to understand its functions as if they were straightforward, much time will be spent piecing things together, but one may still fail to truly comprehend or clearly remember each specific function. Is this not another form of delusion?
The Application of the Fifty-One Mental Factors
It is precisely because sentient beings are categorized into "wholesome mental factors, unwholesome mental factors, and neutral mental factors" that human beings should engage in studying the principles of "Consciousness-Only" philosophy, without being confined by terminology. Without this, humanity cannot achieve greater elevation and merely wastes time and space in comprehending the "intentions arising from mental factors."
This condition lies in "the intention of the mind," which is to enable oneself to apply it with clarity, rather than merely revolving within the confines of terminology. For sentient beings studying the "principles of Consciousness-Only," it is essential to dissolve this obstacle in order to truly comprehend the limitations inherent in its terminology.
Furthermore, they are categorized into "wholesome mental factors, unwholesome mental factors, and neutral mental factors" to differentiate the understanding of sentient beings. This classification does not affect the dedicated study of the principles of Consciousness-Only, even if these terminological distinctions are set aside. The immortal Buddhas and teachers have adopted modern terminology, dividing them into these three categories: "wholesome mental factors, unwholesome mental factors, and neutral mental factors."
It is clear that by making it easily comprehensible to all, we can eliminate these limitations and obstacles, thereby greatly reducing the time and effort spent on trial and error. This is achieved by applying the principles of "wholesome mental factors, unwholesome mental factors, and neutral mental factors," which directly and truthfully address the arising of one's own ignorance. In doing so, one can truly understand the application within the "New Consciousness-Only Theory."
The Discernment of the Fifty-One Mental Factors
It is precisely because human beings, throughout the cycles of time and space, often encounter many obstacles of ignorance that hinder all aspects of life in the human world. For all humanity, this serves as a significant catalyst for elevation. Only by discarding such limitations and ceasing to rely on numerous conceptual labels can true elevation become possible.
Therefore, regarding ignorance, one will inevitably remain deeply mired in obstacles that hinder progress. If one wishes to enter the study of Consciousness-Only to gain understanding, and seeks to thoroughly comprehend the principles and truths of "Consciousness-Only," one has already been constrained by the barrier of language. This is an unavoidable part of the learning process, and not something that should be undertaken within the brief span of a human life.
It is also distinguished within "wholesome mental factors, unwholesome mental factors, and neutral mental factors." For every individual in the human world, there exist many problematic points within the orientation of survival. However, sentient beings, driven by arising thoughts and intentions, engage in every matter. How, then, can one discern and resolve these problematic points?
Once human beings came into existence, their survival orientation was guided by the mind and consciousness. Thus, within the 51 mental factors, each stage, though often constrained by survival orientation, also contains many aspects that can be directly understood. In the process of elevating these mental factors, numerous concepts and terms arise precisely from the application of one's own mind and consciousness.
In this world, only consciousness is real.
When it arises from "the stirring of thoughts and the entry into consciousness," this manifestation of activity raises the question: where exactly does the issue lie in the new Consciousness-Only theory? If, with wholesome mental factors, every matter arises smoothly as it comes, such smooth arising is something no one is aware of—how does it suddenly emerge within one's own mind?
It is precisely due to the karmic retribution from past lives, combined with the education and cultivation in the present moment, that one grows. By internalizing this education and cultivation in the heart, one can continuously refrain from committing evil deeds and instead nurture a place of kindness within. The existence of this "mind of goodness" is precisely what the heart delights in all things.
Thus, it stirs the "mutual resonance of the heart and mind" within the field of one's eight consciousnesses, reflecting upon all entities existing within the inner self, which then initiates a continuous response. This is a subtle existence within the wholesome mental factors, no longer confined by the unwholesome mental factors. It is also an inner manifestation, nurturing the focal points of issues, and exists in the exercise of wholesome mental factors.
If viewed from the perspective of the arising of malicious intent, human beings enter into such a state also through their own desired actions. People are led by "emotional reactions" and, moreover, are unwilling to properly cultivate and transform themselves, thus continuously progressing toward the arising of malicious intent. Coupled with humanity’s negative emotional responses, all problems are further prolonged.
The eight consciousnesses and mental factors distinguish between good and evil in ordinary life.
There is not a single day when the fundamental nature remains unchanged. Such a state will inevitably give rise to numerous problems in the future. Therefore, sentient beings are clearly aware of the issues at hand and may even ponder what outcomes the future holds. Yet, under the influence of emotional reactions, they stubbornly insist, "I simply refuse to accept it." This refusal to confront problems may appear simple, but what consequences might it bring?
It will manifest in the future as a problem where a tiny deviation leads to a vast error. Though clearly aware of such an issue, willingly ignoring it will perpetuate the "continuation of unwholesome mental states," and become a precursor to future calamities. If one fails to reflect deeply upon this, such an unfortunate outcome will inevitably arise—and what can be done then?
This is yet another ordinary state for all sentient beings, one that must be consistently maintained. It is precisely because we recognize that within "dependent arising," the exercise of "imagined nature" tends toward one-sided action, which prevents true understanding. In this ordinary state, such issues should be resolved.
In truth, human beings should be able to act from a state of "ordinary consciousness." This is because all states of mind, whether good or bad, favorable or unfavorable, are inherently normal. By maintaining a calm acceptance of this "ordinary consciousness," one can avoid stirring up additional issues and thereby manage one's emotions effectively.
The illumination revealed by the ordinary mind.
One can then manage their own thoughts and emotions, and there will be no emergence of so-called negative mental states. At this point, it is essential to exist within the support of positive mental states, and towards all sentient beings, maintain a mind of equanimity. This allows for the elimination of poor emotional management. Such conditions and causes are relatively common occurrences in the human world.
Therefore, why do sentient beings create karma? It is because they fail to properly manage their emotional reactions, allowing such emotions to amplify the manifestation of unwholesome mental factors. This leads to situations spiraling out of control, not only transforming wholesome conditions into adverse and unfavorable karmic outcomes but also resulting in suffering that must be endured.
If human beings remain solely in such a state of mind, it fundamentally becomes a point of limitation that leads to further decline in the next life. It is essential to understand that when human beings enter the realm of the mind, this state of mind is the same for every sentient being, regardless of time or space. It is precisely through the application of emotional management for oneself that this necessity arises.
In the human world, there are wise mentors who assist one another. They help dissolve the ignorance that arises within oneself and transform malicious tendencies, thereby sustaining goodness. It is like a husband who may act rashly and impulsively, but before problems arise, his wife is there to counsel him, dispelling potential issues and thus fulfilling a sustaining function.
Aiding the mental factors of good and evil is precisely a good spiritual friend.
This harmonious union between husband and wife can be described as one side representing goodness and the other side representing evil. If these opposing forces can be dissolved, the ordinary mind is revealed. It is akin to when a person gives rise to an evil thought, and a wise mentor appears to guide them, thereby reducing the persistence of that evil thought and transforming it into the ordinary mind.
In the human world, it is indeed so. A spouse can be one's benefactor, and a virtuous teacher can also be one's benefactor. These are relationships one can actively cultivate and are key conditions for personal growth. In this way, the wholesome mental factors are more likely to arise, enabling the transformation and elimination of unwholesome mental factors, while the neutral mental factors can also manifest naturally.
This is something that everyone can comprehend: the thoughts of a single individual are not comparable to those of two people, as they can be guided by a more virtuous state of mind. Moreover, in all matters, obstacles arising from unwholesome mental states can be dissolved. This situation is one that all human beings must understand as it truly is, along with the concept of dispelling misfortune and calamity.
The causes and conditions created by good and evil minds  
Will not be added to the ordinary mind.
The five minds each govern their own domain,
Simple and clear, this heart follows its course.
The noble one manifests the eradication of evil causes,  
Yet evil thoughts arise again like shadows.
It is essential to understand that emotions are the foundation, and the improvement of management follows accordingly.
This verse! Let us encourage one another, fellow sentient beings, to elucidate the principles of the 51 mental factors in the Vijñānavāda teachings using modern methods, rather than clinging to past terminologies. If we wait to comprehend it through traditional means, it will require a long period of groping in the dark. Can sentient beings afford such lengthy study? Not necessarily. By then, precious life would have been wasted, along with the loss of time, opportunity, and the sustenance of faith.
Lady of Infinite Virtue and Celestial Grace
When the Primal Cause first took the stage,  
The Great Virtue Lady made the arrangements.
The compassion of all holy teachers and masters, together gathers the virtuous sages of Chongxin to bear witness.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the Nāmo Void-Colored Flower Splendid Heaven Ancient Buddha—Void-Colored Flower Immortal Maiden—from our lineage has descended to compose the eighteenth chapter of the Great Dao Consciousness-Only. The fifty-one mental factors, divided into wholesome and unwholesome aspects, are elucidated in this celestial text, offering everyone the opportunity to truly understand.
This is aimed at addressing the choices in the nature of human beings' hearts and minds, in order to achieve a greater fulfillment for everyone. Within this, all these "mental factors" are integrated into a distinction among three types: "wholesome mental factors, unwholesome mental factors, and neutral mental factors." This also eliminates the complex distinctions of other mental factors, enabling a swift understanding of the key issues related to the "51 mental factors."
How, then, is the management of one's own negative emotional responses approached? This involves distinguishing the arising of all mental factors, which originate from within one's own functions and can vary greatly. This process allows for rapid growth by renewing one's mental framework, while also yielding beneficial outcomes. What are mental factors? They are the manifestations understood only by the mind itself.
Appendix: Classification of the 51 Mental Factors
I. Universal: contact, attention, sensation, perception, volition. —5 types
II. Specific Mental States: desire, conviction, mindfulness, concentration, and wisdom. —Five types.
Three, Afflictions: greed, anger, ignorance, arrogance, doubt, and wrong views. — Six types
Four Indeterminates: Sleep, Bad Conduct, Investigation, and Discernment—four types.
V. Wholesome Mental Factors: Faith, Diligence, Conscience, Prudence, Non-greed, Non-hatred, Non-delusion, Tranquility
Peace, non-negligence, equanimity, and non-harm. – 11 types
Six, Secondary Afflictions: anger, resentment, vexation, concealment, deceit, flattery, arrogance, harmfulness, envy, and stinginess.
No shame, no remorse, no faith, indolence, heedlessness, torpor, restlessness, and distraction.
Distraction, incorrect perception, and mental scattering. —20 types. Total: 51 mental factors.
2015, 0311, 1209 ◎＃※ OK;
◆ Postfaces & Praises ◆
古佛降著跋二賀　  　大道唯識引歸航
## Homage to the Ancient Buddha of the Void, the Supreme Virtue of Humans and Devas
◆ Main Text ◆
古佛著作第十回　  　無常法則根本基
May 6, 2011, the fourth day of the fourth month in the year of Xinmao (Friday)
Namo, the descent from the void,  
Rainbow brilliance illuminates the heavens, guiding all beings to virtue.
The Nineteenth Chapter of the Great Dao of Consciousness-Only: Purity and Defilement Diverge in Their Attachments.
Chapter Nineteen: Purity and Defilement, Different Functions
Pure and defiled, attachment and detachment, each serves a different function.
When sentient beings enter the human realm, a distinction arises between "purity tainted and tainted purity, defilement tainted and tainted defilement." This is particularly true for religious believers and practitioners. With the human realm as the primary causal foundation, survival orientation becomes their anchor, which is precisely what is essential for human beings.
Under such circumstances, entering into one's own awareness, the foremost priority is religious practice. Yet, this remains an unknowable realm: how does one cultivate and elevate oneself within religious faith? For the general public, religious belief is often simply integrated as the spiritual core of their faith, serving as a source of spiritual sustenance.
Yet they believe that such actions are a way of upholding religion, which is not without its merits. However, when it comes to genuine cultivation and transformation, they fall short. Why is this so? It is because true cultivation requires changing one’s ingrained habits, yet most people bring their eccentricities and peculiar temperaments into their religious faith instead.
And it has tarnished this sacred religious belief, enduring through a long span of time and space without
Change, when it ultimately becomes difficult to elevate and transcend, can only result in falling into the cycle of cultivation and transformation in the next life. Within this process, it is challenging to fully comprehend all the virtuous, unwholesome, and neutral mental factors among the fifty-one mental concomitants.
The function of purifying defilement and attachment differs accordingly.
To summarize, it is the function of consciousness-only, which is the operation of the mental factors in the Vijñānavāda system. This consciousness-only involves many inverted concepts and names, which may lead religious believers to think that these terms are difficult to understand in terms of their functions. However, if we use terms like "pure-defilement and impurity-defilement," it becomes easier to comprehend. What about adding "defiled-purity and defiled-impurity"?
It is precisely the distinction between "pure defilement and impure defilement" that, within the principles of Yogācāra, introduces numerous inverted concepts to perplex everyone. For sentient beings, the perceived necessity of all worldly survival orientations is, in fact, a manifestation of their own ignorance and obstructions. Only by delving deeply into this reality can such ignorance be gradually eliminated.
Therefore, within the terminology of Yogācāra, many inverted concepts arise, giving rise to various distinct functional benefits. While practicing these in the human world, it is essential to genuinely comprehend the inversion of these concepts, as only then can one truly understand and discern the different terminologies.
This is a concept with different names and forms, each serving distinct functions. It is essential to understand that acting with clarity is the true path. If one distinguishes between "purity and defilement, defilement and purity, impurity and defilement, defilement and impurity," human beings will be divided into many different functions, leading to confusion and disorientation. How, then, do these inverted roles of names and forms function?
The function of purifying filth and attachment differs from that in the human realm.
Taking human beings as the benchmark for implementation, such terminology would not appear in any of the past classics. However, within the principles of Yogācāra, there exist many such inverted terminologies with distinct functions. It is essential to understand the functions of these different inverted terminologies, as this constitutes a form of intellectual growth and an elevation of wisdom.
Human beings, through such causes and conditions, enter into the principles of Consciousness-Only to understand how all codes of conduct are established. In truth, after clarifying these inverted concepts, everyone will experience a refreshing sense of expansion. This is precisely what is necessary in the diligent advancement of all new Consciousness-Only theories.
Furthermore, these past classics rarely distort terminology and concepts, thereby avoiding confusion about their functions and preventing an inability to understand how their roles are fulfilled. Additionally, if human beings rely solely on ancient classics, they cannot comprehend that the world today has entered an era of technological civilization, which differs significantly from the past.
Regarding the distinct functions of "purification and defilement, defilement and purification," much of it is carried out according to one's own will, without even knowing the terminology or concepts involved. Thus, sentient beings can truly come to understand that, in the interplay of "purification and defilement" and "defilement and purification," human beings are essentially operating in this manner and no other.
The functions of purity and defilement differ in their adherence.
How is it essential to thoroughly understand the function of "purification and defilement"? The role of "purification and defilement" lies in enabling one to comprehend the goodness of purification and willingly enter into the state of purification and defilement. This allows oneself the opportunity to be gradually influenced and cultivated, while also maintaining greater personal growth. In essence, it elevates this process of purification and defilement to foster upward progress in development.
The function of "purification through defilement" lies in understanding that defilement can be cleansed, and being willing to remain within this process, allowing such purification to continuously dissolve one’s impurities. Unconsciously, all filth gradually becomes clean. It is precisely by recognizing the space of this purification-through-defilement that one realizes it is a process of purifying all goodness within oneself.
"Defilement" refers to the act of knowingly dwelling in the world of five impurities, yet persistently allowing oneself to remain in a state of defilement, thereby tainting this lifetime. Unaware of the need to dissolve the contamination of defilement, one immerses oneself in the filth, becoming tainted by all manner of unwholesome and evil habits, willingly sinking into this whirlpool of corruption.
"Defilement" refers to the process by which, based on one's own actions, one becomes unconsciously tainted in the age of the five impurities, fundamentally unaware of how to purify oneself or understand the nature of all defiling filth. This is how sentient beings exist—in the great cauldron of the five impurities, who among them can perceive the filth within?
The functions differ based on whether one is tainted by impurity or purified by clarity.
This is the concept most difficult for human beings to comprehend: why they become tainted by all causes, yet cannot eliminate the defilements of the present moment. It is precisely this difficulty that hinders their ascension and transcendence. Ordinary sentient beings, trapped in such circumstances, thus engage in actions that further stain them, finding it nearly impossible to transform the filth of the here and now.
This refers to the accumulation of thick filth upon oneself. Do we all possess such defilements? Far too many! Yet very few people are able to recognize these defilements, which follow us every single day, adding habits and tendencies to the filth. Over time, does this not result in the daily accumulation of impurity?
It is because too much has been accumulated upon oneself, and one is unable to cleanse the filth within using the "pure water of clarity," including all existing thoughts and concepts. Such thoughts and concepts have already become tainted, so how can there ever be a day of true purification? It is only through encountering contamination and filth that each day's accumulation forms, making it difficult to ever achieve change.
In this world, how can individuals, regardless of religious faith or those who have not yet entered any religion, free themselves from such defilements and stains? The function of this name becomes inverted and differs—this is one of the phenomena most commonly encountered by human beings after entering a religion.
The principal enhancement of purity and the removal of defilements.
Regardless of whether sentient beings enter a religion or practice cultivation outside of religion, and regardless of their ability to purify their thoughts and concepts, it is essential to recognize whether many obscurations of ignorance dominate their daily existence. From this, one can discern the state of a sentient being’s thoughts and concepts.
If one's prior thoughts and concepts have already become tainted, and one wishes to purify them, a considerable journey of adjustment is necessary. If this process is continually delayed, contamination tends to accumulate more easily, while purification becomes increasingly difficult. Thus, there remains a significant distance from achieving purity. It is essential to understand: what are the primary causes and conditions that underlie both contamination and purification?
Furthermore, among those who enter into religious faith, it does not mean that everyone can purify defilements or be purified from defilements. In fact, a significant majority find themselves entangled in religious impurities and defilements, making purification difficult. Why is this so? In truth, every matter possesses a dual nature with both positive and negative aspects. Have we ever deeply contemplated and analyzed this?
Purity and defilement are attachments created by human actions.
When a point of issue is considered virtuous, and it is deemed necessary to be so, from another perspective it may not hold true; therefore, by contemplating each matter thoughtfully, one can discern the distinctions between "purity and defilement or defilement and purity" and "stain and defilement or defilement and stain" from different angles. It all depends on how diligently one applies oneself in religious practice.
What distinguishes the future as either ascent or descent? This is the distinction that human beings must make when engaging in any matter or in the practice of religious faith. In understanding a problem, one must discern whether one is creating blessings or karma—this is the difference between purity and defilement. It is this distinction that determines how one should judge the issue at hand.
What is the outcome when a problem arises? If one has already realized that their actions have deviated from purity and defilement, it is imperative to swiftly depart from such a situation. Precisely because of this, one becomes unattached to purity and defilement, yet instead falls into contamination and defilement, accumulating a great deal more. This is the most difficult obstacle for sentient beings to recognize.
Pure and defiled, attachment is half and half;  
Neither defilement nor purity arises, yet defilement entangles.
There is a natural method to remove defilement, allowing you to enter the realm of purity.
The thoughts of beings with affection,
If impure, will inevitably taint one another.
Life's journey is a grind of bitter trials, shaping and refining the essence of one's being.
This verse! Let us encourage one another, all sentient beings. How can human beings understand the function of the principles of Consciousness-Only? It is essential to comprehend the function of the principles of Consciousness-Only, distinguishing between purity and defilement within the interplay of purity and contamination. This is precisely the growth of knowledge and the elevation of wisdom regarding the "New Principles of Consciousness-Only."
The Ultimate Principle is True, Guardian of Virtue and Fortune, the Righteous Deity.
The Limitless Principle of Truth arrives to offer protection,  
The God of Fortune and Virtue ascends the stage to follow.
All saints, buddhas, venerable sages, and virtuous beings are benevolent and kind.  
We are grateful for this first gathering together.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the nineteenth chapter of the Great Dao Consciousness, titled "The Distinct Functions of Purity and Defilement," is being composed through the descent of the Honored Ancient Buddha of the Void Rainbow Illuminating the Heavens—the Void Rainbow Immortal Maiden—from our sect's lineage. This work offers an analysis of the Great Dao Celestial Texts, providing everyone with a wholesome and auspicious affinity.
It allows everyone to understand that within the works of immortals and buddhas, there exists a significant difference from the ordinary "Consciousness-Only" teachings. Therefore, the "New Consciousness-Only" works authored by the Chongxin lineage also differ from the classics and writings of the past, enabling everyone to gain greater clarity. This approach avoids rigid adherence to past methods of teaching, truly benefiting all sentient beings.
2015, 0311, 1210◎＃※   OK;
◆ Postfaces & Praises ◆
南無虛空上德人天古佛　降跋三勉勵於
##Homage to the Ancient Buddha Dipamkara
◆ Main Text ◆
古佛著作第十回　  　無常法則根本基
May 13, 2011, the 11th day of the fourth month in the year of Xinmao (Friday)
Homage to the descent from the void into the mortal dust,  
The ancient Buddha guards the celestial aperture of spiritual sensitivity.
The Great Dao: Twenty Discourses on Consciousness-Only  
Observing the Body as Impure, the Pure Land Arises
Chapter Twenty: Observing the Impurity of the Body — The Human Form, Formed from Earth
Observing the body as impure, the human body is formed from earth.
When sentient beings enter the world of human existence, they are inevitably troubled by the perception of the body as impure. It is essential to understand that the human body, as described in Buddhism, is formed from earth. This inherent nature of the physical form means that even after washing, a layer of white filth remains.
No matter how thoroughly it is washed, after a short while some dust and grime will still remain. Moreover, since such issues have long been difficult to eliminate, it is necessary to understand this: the impurity of the body is not merely external; all the organs within the body function in the same way. How, then, can there ever be a day when they are completely purified? There cannot be!
By observing the impurity of the body, one can come to understand that not only is the outer layer of the physical form unclean, but the inner aspects are also impure, and thoughts are even more so. Moreover, in the human world, as long as one exists as a person, there is no time or space that is truly pure. It is just like how, even after a bath, a layer of grime still remains.
With just a bit more friction, this layer of white scale produces a fine dust.
In terms of its substance, it is also something that sentient beings can comprehend: within this dust, the purity and defilement are intermingled. Moreover, from the perspective of all human existence, it is said that the human body is inherently impure—a fact that humans are often unwilling to confront.
Life is like clay, once soiled it cannot be washed clean.
It can be understood that every sentient being's thoughts and perceptions often harbor impurities, even if they are not outwardly expressed. Such impure inner thoughts inevitably render all actions impure as well. Therefore, for human beings to purify their minds, they must genuinely strive to elevate and transcend themselves.
If not in this way, can there be a purified form of defilement? No! This impurity in the thoughts and concepts of sentient beings clearly shows that the purity or defilement of the eighth consciousness involves a mutual process of elevation and obstruction. Within the thoughts and concepts of human beings, it arises from the reception of all good and bad experiences in daily life.
Thus arises the purification of all thoughts and concepts from defilement and attachment. This is based on the function that takes the existence of all human beings as its reference point. It can also be truly understood as the reason why, in the human world, one must purify one’s own thoughts and concepts in order to elevate oneself upward and achieve greater growth and function.
This is indeed how the world is. The question lies in whether such thoughts and ideas, once absorbed from the good and bad of daily life, are expressed outwardly or suppressed. By not allowing such emotions to be vented, these human beings can avoid many misfortunes and calamities.
The impurity of the human body encompasses all, and in this, all are alike.
It also helps to reduce the manifestation of many calamities for oneself. All impurities in the human world can be transcended and elevated upward. Thus, the workings of the human realm must be understood not only as the impurity of this physical body but also as the impurity of thoughts and actions. This is why the cycle of rebirth repeatedly forms in the human world.
How can this be explained? Let us consider the following perspective: In the context of the human food chain, all food consumed by humanity must be reasonably palatable. Some individuals, however, insist on indulging in rare delicacies and extravagant feasts, savoring rich flavors and fine drinks. To acquire such luxuries, a greater amount of currency is inevitably required.
One might say that the food chain supplies what is necessary for human beings, who must have access to it. Before these foods enter the throat, they are all considered delicacies and fine fare. However, once consumed by humans, they are transformed into a mass of liquid. It is from these that human beings derive the nutrients they rely on as a result.
If this is the case, when it is regurgitated and spat out, would anyone dare to smell or eat it? Surely, it would be absolutely impossible to ingest it into the stomach again. Therefore, such food is only eaten by oneself alone. If it were regurgitated and spat out to be given to others, would you want it? Conversely, there would certainly be no such way of eating.
Observing the body as impure, and simultaneously recognizing that the internal organs are also impure.
This also constitutes an impure food chain. Hence, the ancients said: Before passing through the three-inch throat, it is considered delicacies from land and sea; after passing through the three-inch throat, even liquid food becomes difficult to stomach. It is only something one dares to eat oneself, but once regurgitated, it is believed no one would dare to consume it. This illustrates that even the act of observing food is impure.
Therefore, as long as one can eat to fullness, any food can be beneficial. In the human world, acting in this way is merely a function of the self. This also reflects how all aspects of human existence are viewed as impure: the body is seen as impure, food is seen as impure, and thoughts are even more impure. Even the organs within this body are often unclean—such is the nature of it all.
Just as after food passes through the throat, it becomes what humans call nutrients, and then, after just a few hours, it transforms into feces and is expelled. This is the discharge of filth created by one's own body. If it were offered to others, would anyone dare to eat it? Surely, no one would dare.
However, from the perspective of a loyal animal—the dog—this human delicacy might instead be considered quite precious. In the context of human existence, one might ask: Would you dare to eat it? It is unlikely that anyone would say it is delicious, yet it is a waste product created by every person and expelled from their own bodies.
Humans fall ill because food is unclean.
Believe that each day must have such excretion, and there will never be a day when it overflows. Therefore, the impurity of the human body is not only physical but also extends to thoughts and actions. It encompasses everything that comes into contact with one another, all within this space, which is inherently impure in this way.
Observing the impurity of the body is also what Buddhism teaches: the human body is indeed like this. After just a few decades, as age gradually advances, all organs inevitably lose the vigor of youth. Afflicted by illness and decay, the body becomes burdened with many impurities such as abscesses and cancerous tumors.
Additionally, all the issues of the modern era—air pollution, water pollution, pesticide contamination, food contamination, and other forms of pollution—have collectively caused extensive damage, including soil pollution. Both externally and internally, these factors render the environment unclean for the human body. How, then, should we go about healing it?
There must be a genuine method of healing to achieve recovery, and it will also give rise to times of impurity. These cancerous tumors and abscesses on the body will further burden the human body with impurity. Every sentient being is like this. How, then, can we eliminate such ailments? It is necessary to change the present, to cease the use of harmful "black resources."
The body is impure; rarely is there purity in human life.
One may observe that all of a person's actions, movements, sitting, and resting in this world are merely superficial appearances. Rarely is there a truly clean and pure body; after washing today, another layer of grime accumulates tomorrow. Such is the nature of the human body, and so it is with thoughts, behaviors, and actions. It can be said: this is an unclean, dusty world of humanity.
Therefore, purification and elevation are essential, and it is precisely for this reason that such a process of purification is necessary to transcend the limitations of the human body. Thus, the human world is but a borrowed cause and condition—who can truly comprehend this? Such is the nature of these unavoidable constraints.
The wise may understand that as the body's functions gradually decline, it also produces a rather unpleasant odor, indicating that this is not a time and space suitable for long-term dwelling. One must realize that in the human world, we are merely passing travelers through time and space. What is there to contend for? What is there to seek? And what is there to fuss over?
All that we possess is but fleeting and temporary. Once we come to understand this, we can achieve greater enlightenment.
Ascending to transcendence; otherwise, the human body can be said to be entirely impure, just as
Is there truly a lasting dwelling place? It is far too difficult! How to achieve greater growth depends on the choices made by every being, determining whether one can discern the distinction between future attainment and failure.
What is the purpose of a lifetime of toil?  
Merely to keep this body occupied.
Blind for a lifetime, the body worn out;  
A foul odor gradually seeps forth.
Observing the impurity of the body, one must elevate oneself,  
For human existence is shaped by causes and conditions.
What is there to possess in calculation? Understand that all arises from impurity.
This verse! Let us encourage one another, all sentient beings, to understand the function of contemplating the impurity of the body. It is essential to realize that in this human world, we merely borrow, borrow a view, and borrow possession. When the time comes, it all turns into a pile of white bones, leaving us only to listen to the chirping of crickets—what more can be done? Every person will face this. Only those who can clearly perceive the true nature of all phenomena are the wise ones, elevating and transcending through the cultivation of wisdom.
Limitless Wealth and Prosperity, God of Virtue and Fortune
The cause and condition of the Wuji are profound and deep,  
Prosperity and wealth are abundant for all to share.
The God of Fortune and Virtue will guide the people,  
Together they will grow and elucidate the framework.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the work is bestowed by the Nāmo Void Spiritual Aperture Min Tian Ancient Buddha—the Void Spiritual Aperture Immortal Maiden from our lineage. In the twentieth chapter of the Great Dao Consciousness-Only, the concept of observing the impurity of the body and the formation of the human body from earth is expounded in the Celestial Book, allowing everyone to understand all virtuous causes and conditions.
Regarding the understanding that all things in the human world are impure, is it not only the physical body? Moreover, this includes the body itself, which produces excrement and urine, both of which are unclean. Thus, when the organs of a person are afflicted by disease, they too become impure, giving rise to a foul odor. After this body has been used for a period of time, it becomes greatly undesirable.
It will then become a source of illness, and for the thoughts of all human beings, there is rarely any elevation of pure concepts; they merely revolve in the mundane world for the sake of livelihood, which is impure. The day after tomorrow is the repentance ceremony of this month, so let us prepare everything early. Next week is also the grand day for the Dadao Series Celestial Book, Volume 29—the Great Dharma Assembly of the Common Origin of the Great Dao.
This time, an additional day has been added for devout recitation of the "Jinshan Liang Emperor's Precious Repentance." It is essential for everyone to come together and make a collective effort so that it can be widely promoted. Furthermore, regarding the guidance from the immortal teachers mentioned earlier—meticulous planning and vigorous promotion in the Year of Xin Mao—how will the secretariat group implement it? We must not simply muddle through, as such an approach will never yield lasting and positive results.
The hall masters and society leaders are also urged to devote more effort! Only by promoting and expanding the Chongxin lineage can we fulfill our responsibilities to Heaven and the immortal Buddhas as teachers, while also establishing a foundation for our own achievements, elevation, and transcendence. It is hoped that everyone can contribute more generously, thereby fostering favorable conditions for growth and reaping virtuous rewards through good causes and conditions.
2015, 0311, 1211 ◎＃※ OK;
Homage to the one descended from the void,  
The ancient Buddha of spiritual wisdom and celestial insight stands arrayed.
The Twenty-First Chapter of the Great Way of Consciousness-Only: Observing Sensations as Suffering—What Is There to Bear?
Chapter Twenty-One: Observing Suffering in Sensations, Finding Equanimity in Pleasure
Observing sensation is suffering; pleasant sensations are ordinary.
Sentient beings, in their perception of all behavioral norms in the human world, come to see the body as impure and sensations as suffering. Thus, all suffering experienced in the human realm serves as an adverse condition that fosters spiritual elevation. From the perspective of the human world, it is precisely through encountering all manner of unfavorable adversities that one may cultivate the conditions for growth.
Human beings, amidst such suffering, are able to elevate and create greatly for themselves! Without this, sentient beings in ordinary circumstances would find it difficult to grow and transcend upward, and often, in the ordinary actions done unintentionally, it is from the beginning of these ordinary deeds that it becomes hard to stir the growth that arises from all adversities in the human world.
From the perspective of human existence: these experiences of suffering, joy, and ordinary feelings are distinguished by one's own growth and elevation. Moreover, within joyful experiences, it is often difficult to achieve upward progress. Thus, many matters arise in the human world, and due to a lack of accumulated experience, numerous obstacles of ignorance are added within the chain of affairs.
However, if the key issues cannot be fully grasped at once, it will lead to
There is an ambiguous limitation in the process of becoming, which arises from a lack of accumulated experience. How can one overcome all the difficulties, as these challenges are particularly difficult for an inexperienced person to grow and progress.
Observing feelings as suffering — why are they suffering?
The emergence of such issues leaves an indelible impression on those without prior experience. Only when the problem is particularly challenging does it create a profound memory. When encountering similar issues again, the accumulation of past experience allows for a deeper understanding and more effective resolution.
Moreover, such circumstances in the human world are exactly as they are in the first experience. It is precisely because of the profound and unforgettable understanding of the problem that, in the next encounter with a vivid memory, it allows sentient beings to recognize their blind spots. This also dispels the ignorance of the human world. It can be said that every matter is like this.
When faced with a problem that is difficult to resolve at the moment, there is no need to rush for an immediate solution. Sometimes, one can trade time for space to resolve the issue. If it is necessary to address it immediately, it should not be left for the future. However, for most situations, it is possible to exchange time for space.
This is to recognize that in the process of observing sensation as a state of suffering, it is essential to understand that it is a stage of ignorance. By having this deeply etched memory, one can recall in the future how suffering feels, and this fresh recollection fosters growth. From a worldly perspective, this is by no means a bad thing; rather, it is growth through adversity, an enhancement through challenging conditions.
To observe sensation is to see suffering, yet to perceive suffering is to transcend it.
It is precisely necessary to do so—to dissolve the points of problems—so that when encountering them again, one will not be trapped in a stage of suffering. This is the right path: to dissolve the points of problems. Why is this so? In the human world, for every action and every goal pursued, what happens if it cannot be achieved?
One must first assess one's own circumstances. If the goal is not easily attainable, it is essential to evaluate one's own capabilities. One must then understand the basis for judgment, considering the objective conditions, one's self-awareness, and innate qualities. If the goal is achievable, it is necessary to devote all efforts to its realization.
If there is only a fifty percent chance, one must examine all innate and acquired circumstances. It is essential to overcome difficulties through human effort. If the crux of the problem can be understood, there should originally be an opportunity for achievement. One must devote every effort and maintain unwavering determination to accomplish it. But what if one’s own abilities are insufficient, and innate conditions do not permit it?
Thus, it is necessary to conduct a detailed assessment of where exactly such issues lie and how to break through these difficulties. Therefore, the immortal and buddha teachers of the Chongxin Sect have always encouraged everyone to set goals, in order to achieve the hope of accomplishment. This lies within the predetermined fate of "transforming destiny," rather than merely remaining trapped in the suffering of "observing sensations as pain."
Observing feelings as suffering necessitates elevation.
However, in this process, achieving the goal is not easily accomplished all at once. All conditions, as well as innate and acquired circumstances, coupled with the fact that "plans can never keep up with changes," leave many things in the human world beyond our control. If one can accomplish what seems unattainable, that is truly rare and commendable.
Such unwavering determination and the ability to apply it effectively can be described as truly commendable. Therefore, when one perceives suffering as not truly suffering, they will not allow their resolve and perseverance to diminish in times of ease or normalcy, and will instead achieve significant growth. Moreover, all accomplishments in this world stem from one's own steadfast effort and diligence.
Why is this so? In the world, all driving forces originate from the creation of a new situation. If it is easily achieved, it requires that one aligns perfectly with time, space, environment, and all related matters to achieve great accomplishments and truly attain success.
To observe feelings is to see suffering; even pleasant states are impermanent.
Regarding such perfectly timed opportunities, specific spaces, and conducive environments, there is little one can say—more than half of them must be achieved through one's own diligent efforts. How, then, can one foster such growth? It is essential to rely on many inherent conditions and causes that elevate one's circumstances. One must come to understand that in observing feelings as suffering, how should the problems encountered be addressed?
It is certainly not something that can be resolved all at once. I believe that the majority of issues can be alleviated through time and space. What is essential to recognize is the need to grant oneself the opportunity to reconsider within the context of time and space; otherwise, finding a solution will remain perpetually difficult.
Moreover, because sentient beings can, through genuine dedication and their own resolute actions, overcome points of difficulty, they truly gain a wealth of knowledge, experience, and wisdom. This is how the human world operates; each and every being has this kind of experience—it comes from whether they have delved deeply into the points of difficulty.
Observing feelings reveals suffering; pleasant states can be transformed.
If one delves deeply, all issues ultimately stem from human behavior and actions, I believe.
When human emotions are involved, coupled with the response of "benevolent feelings," if one cannot succeed at the first attempt in addressing such issues, it becomes necessary to take a different approach and reassess the problem—considering whether a better method should be employed for implementation.
Belief grants a second chance, thereby significantly shortening the distance to the factors for success. This principle applies to all issues in the human world, serving to resolve problems for all humanity. Only in this way can each experience be effectively applied, leading to great turning points.
One will not remain trapped in an unchangeable situation, constantly suffering through hardships. Thus, in human life, it is by transforming such experiences into a foundational framework and seizing opportunities for growth in the face of challenges that one avoids the perception of suffering in all experiences. Only then can one genuinely ascend toward success.
Observing feelings as suffering is without experience; human existence is weary of the arrival of suffering.
Experience and wisdom are essential to resolve difficulties and escape suffering.
In ordinary circumstances, it is hard to attain elevation;  
The process of joyful acceptance must be profound.
The profound division between the two as they descend is exceedingly difficult to transcend.
This verse serves as mutual encouragement among all sentient beings, offering a fundamental analysis of why human existence is perceived as suffering. Precisely due to the lack of accumulated experience in this regard, it is essential to understand the entire process thoroughly. Only then can we effortlessly dissolve these difficulties, which aligns with the true nature of reality and brings greater benefit to our future.
Limitless Purity and Sincerity, the Mysterious Heavenly Supreme Emperor
The Supreme Pure and Sincere Mysterious Celestial Emperor  
Makes his first ascent to the stage to meet the virtuous assembly.
May all be auspicious and well,  
Writing the Heavenly Book brings joyful friendship.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, this lineage is honored by the descent of the Nāmo Void Spiritual Wisdom Heaven Ancient Buddha—the Void Spiritual Immortal Maiden—to compose the work. In the twenty-first chapter of the Great Dao Consciousness-Only, the contemplation of feelings as suffering and the equanimity toward pleasant feelings are recorded in the celestial scriptures, offering everyone an alternative perspective for reflection.
From this, one can understand how to elevate one's thoughts and perspectives amidst suffering, in order to dissolve the obstacles of pain. Moreover, the genuine benefits for all future growth are truly profound and unforgettable. It is hoped that everyone can achieve this, for it is the right path. Additionally, this Saturday marks the Da Dao Tong Yuan Calligraphy Gathering. Let us all prepare well in advance!
2015, 0311, 1212 ◎＃※ OK;
◆ Postfaces & Praises ◆
南無虛空上德人天古佛　降跋三勉勵於
May 17, 2011, the fifteenth day of the fourth month in the year of Xinmao (Tuesday)
◆ Main Text ◆
古佛著作第十回　  　無常法則根本基
Homage to the Great Celestial Realm of Emptiness,  
Where the Great Celestial Spirit acts and creates.
The Twenty-Second Chapter of the Great Dao of Consciousness-Only:  
Observing the Impermanence of Mind, Regret Is Hard to Pursue
Chapter Twenty-Two: Observing the Mind as Impermanent, Unpredictable in Its Transformations
Observe the mind as impermanent, ever-changing and unfathomable.
Human beings, in the stirring of the mind, influence their own actions by allowing their thoughts and concepts to permeate their deeds. This stirring of thoughts and intentions can be described as being driven by the notion of "observing the impermanence of the mind." How, then, can one stabilize this mind? Is it possible? Indeed, it is not!
If one can still possess such qualities even after religious training, it is exceedingly rare. Why is this so? In the presence of other beings, one may be able to steady the mind one moment, but in the next, it becomes restless and uncontrollable. How can one truly anchor this mind? It seems fundamentally impossible.
Therefore, when we observe the impermanence of the mind, how can we stabilize or anchor it? It is precisely impossible! We can only manage to calm the mind for a brief moment. Once that moment in time and space passes, the mind resumes its restless gallop. Hence, as Buddhism teaches, the practice of contemplating the impurity of the body serves merely to temporarily stabilize and harness one's thoughts.
It is also through such questions that one allows oneself to enter into the contemplation of the impermanence of the mind.
Within; and how can one not purify the mind? It is because when each sentient being enters the human world, numerous thoughts and concepts are implanted into their eighth consciousness, causing ripples of change to arise within the field of the eight consciousnesses.
Observing the mind reveals its impermanence; human thoughts are ever-changing.
This ripple of change will generate many answers to a single matter from different perspectives; it inevitably passes through human action, giving rise to numerous distinct viewpoints and angles. Therefore, for the same matter, it is fundamentally impossible to arrive at a single answer through the varied thoughts of different individuals.
Due to differences in individual perspectives and viewpoints, the issues each person faces also vary. Moreover, with varying accumulations of past experiences, even when confronted with the same matter, human beings approach it from different angles and viewpoints. Consequently, while the core problem may be the same, the answers and interpretations differ.
In the stirring of the mind, how can there be any semblance of mutual support and completion? It is far too difficult! If the perspective on the arising of thoughts and intentions differs, numerous difficulties and obstacles will continuously emerge. When sentient beings enter into such a perspective, how can they possibly anchor their minds in one place? It is simply impossible.
Therefore, each sentient being appears similar in outward form, yet their perspectives in thought differ; this leads to varied interpretations of problems and divergent answers. Observing these differing points of contention reveals that they stem precisely from the diversity in individual angles of knowledge, which is why issues can become so unpredictable.
Observing the mind as impermanent is to recognize its unpredictable and ever-changing nature.
Furthermore, from the perspective of the human world, this is the function of divergence, arising from the varying viewpoints of sentient beings. While the problems faced may be the same, the answers seldom align with the conditions one imagines or fulfill one's own desires and hopes. This speaks to the unpredictable nature of "observing the impermanence of the mind," a reality that every sentient being experiences in this way.
All human beings, upon entering this particular juncture of time and space, share this experience regardless of which religious sect or lineage they follow. Moreover, when observing the unsettled nature of the mind, one may question whether the arising of thoughts is indeed highly impermanent. Taking as an example the current endeavor of Chongxin in composing the Dadao series of celestial books, everyone is dedicating their utmost sincerity and effort to this work.
Will everyone remain unwavering in their focus? Not necessarily. Except for the six departments of the inner hall, who must devote their full attention to observing the entire process of the celestial scriptures, it is impermissible for them to be even slightly distracted. If they become distracted, they will fail to keep pace with the writing progress of the immortal and Buddha teachers. However, for students in the outer hall, it is acceptable to be somewhat distracted without issue.
In discerning one's own thoughts and consciousness, is one fully immersed in the present moment? And does one comprehend the meanings conveyed by the teachings of the immortals and buddhas? Knowledge can indeed be expanded; but can this kind of unwavering focus be maintained? One must observe the perspective from which one views oneself. Therefore, each person's experience differs, and this raises the question: is one fully devoted to one's own perspective?
Observing the mind as impermanent, for its changes are unfathomable and unpredictable.
If one can spare a moment of reflection, how should one distinguish between these two in terms of one’s own actions? This is also a matter of self-examination: in observing the impermanence of the mind, one dissects the points of contention! In one’s own understanding, it is precisely because of this awareness that all the unpredictable changes in observing the impermanence of the mind arise, making it difficult to restrain.
As the worldly saying goes, "the heart is like a monkey and the mind like a horse"—this is precisely such a state. Within one’s own perceptions and ideas, once thoughts arise and enter the realm of consciousness, can one then, by contemplating the impermanence of the mind, stabilize it? It is exceedingly difficult! This is how sentient beings function, and such limitations cannot be altered.
Furthermore, the concepts we recognize are derived from the accumulation of our previous experiences. As for whether this profound memory will become deeply ingrained, it depends on each individual's perspective. Therefore, as human beings enter this world, it is essential to understand that in all matters, one must remain steadfast.
In this state, it is quite difficult to stabilize the mind, unless one has undergone religious refinement and training to achieve it. Moreover, the mind is impermanent, ever-changing and unpredictable. Therefore, regarding the impermanence of the mind as the constant starting point of the mind, from one's own perspective, how should one thoroughly understand the changes of the mind? And how can one achieve greater growth?
Observing the mind as impermanent differs from mere contemplation.
One must possess foresight to avoid the obstacles of ignorance that hinder the conditions for personal growth. Thus, in such circumstances, humanity enters into the contemplation of the impermanent and unpredictable nature of the mind, reconnecting through intermittent reflection and mutually addressing each issue point by point.
This is a common practice among human beings, so familiar to all that it has become a matter of course. Most people are entirely unaware of how to stabilize the mind—that is, the distinctions between "stabilizing the heart, stabilizing thoughts, stabilizing intentions, and stabilizing consciousness." When the heart, thoughts, intentions, and consciousness are all brought to stillness, ordinary beings fundamentally lack both the concept and the practice of such a state.
How can one possibly fix the mind, thoughts, and consciousness in place? This is precisely an impossible task, which is why we are called "ordinary people." The arising of thoughts and intentions manifests in daily life, and this is the same for everyone. It is essential to understand that observing the impermanence of the mind is part of the natural process, and every sentient being experiences this in the same way.
To distinguish within one's own "arising thoughts and intentions, entering consciousness and storing in the subconscious," is to revive previous memories, thereby accumulating the experiences applied this time. How can one attain such accumulation of revived past memories? It can be applied to every matter, but it is essential to understand how it is perceived from one's own perspective.
The Fundamental Function of Arising Thoughts and Stirring Intentions
Can one's perspective on matters be elevated? Or is it merely the same as an ordinary person's viewpoint, thus incapable of greater improvement and personal growth? How, then, can one achieve further growth and transcendence in dealing with matters? It is essential to understand that the starting point lies in observing the impermanence of the mind—precisely because the mind has its stirrings.
Therefore, human beings can most easily obtain other things, but they are absolutely unable to bind their own thoughts and consciousness. Consequently, they cannot achieve "constancy and perseverance" within the "observation of the impermanence of the mind." This is an obstacle that humans must overcome; only then can they genuinely progress and elevate themselves, which is precisely what one must grasp in the present moment.
Human beings are unable to ascend and grow precisely due to such factors. This is a transformation of "arising thoughts and intentions, embedding them into consciousness," which manifests in the observation of the human mind as unpredictable and impermanent. How, then, can humanity elevate and transcend? It is not certain—it depends on how one observes and makes choices for oneself.
Why is the contemplation of the mind subject to impermanent changes?
It is essential to understand that by restraining the mind's restlessness in the midst of arising thoughts and stirring intentions, can one truly speak of the mind's immobility? The statement, "the arising of thoughts activates the function of consciousness," reveals the true nature of the matter. Otherwise, merely observing the mind—how could the true human mind, as the master instrument of the body, be said to move or not?
It is only through the activation of thought that one proceeds correctly. In this way, entering into the root of consciousness is the true path. If one merely observes sentient beings through the "heart," there will never be a day of transcendence or elevation. It is essential to use "thought" to discern all distinctions within "consciousness," which is the interweaving of all causes, conditions, and karmic retributions.
It can also clarify the resolution of these issues—can one discern where the problems lie? This is precisely how human beings are bound to transcend their fundamental actions, gaining a new perspective on personal growth in the world. It is meant to be this way, and through reflecting on one’s own deeds, one will develop fresh ways of thinking and ideas, thereby achieving transcendence and accomplishment.
Lamentable indeed are the karmic cycles of the mortal world,  
where every thought and intention weaves its own intricate web.
Observing the impermanence of the mind, what can one do?  
The fundamental obstacle is the self.
How to understand the thought-consciousness?  
It is precisely through such awareness that one comes to know clearly.
All sentient beings are hindered by obstacles,  
Lost in this delusion since ancient times.
This verse! It is shared with all sentient beings for mutual encouragement, and also questions whether one truly understands the impermanence of the observing mind. If one merely comprehends through arising thoughts, how then can stirring thoughts be analyzed? How do the functions of entering consciousness and the storehouse consciousness operate? From this, one can understand that thoughts, consciousness, and awareness are all selected and discarded based on the actions and deeds of each individual.
To dissolve all actions arising from the mind is the driving force for upward elevation, benefiting everyone with virtuous growth and fostering the development of all students and followers of the Chongxin lineage. Tomorrow marks the second day of the Book Offering Ceremony for the 29th volume of the Dadao series—Dadao: Common Origins. Continued diligent preparation will lead to fulfillment and accomplishment.
Marshal Kang of the Limitless Purity and Sincerity
Marshal Wuji Qingcheng Kang  
First time ascending the stage, timid and uneasy.
May all beings gather in harmony,  
And the calligraphy assembly auspiciously commence.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the work of the Great Dao Consciousness-Only, Chapter Twenty-Two, is transmitted through the descent of our lineage's Namo Void Spiritual Consciousness Great Ancient Buddha—the Void Spiritual Immortal Maiden. It analyzes the unpredictable transformations of observing the impermanence of the mind, helping everyone understand how thoughts and intentions arise within the human world.
Why do sentient beings continue to descend into suffering, and how can they ascend and transcend? This has been revealed for all to understand. Since ancient times, this has been a persistent obstacle that humanity has struggled to overcome. This scripture-offering ceremony spans three days in total. Today marks the first day of the Grand Taoist lineage’s joint scripture-offering ceremony, sharing the same origin. It is commendable and worthy of celebration to witness the diligent efforts of everyone. Let us continue to strive wholeheartedly in welcoming and nurturing the virtuous connections that have returned.
2015, 0311, 1213◎＃※   OK;
Homage to the sacred Buddhas of the void,  
Through spiritual communion with the Dao, heaven is perfected within the self.
The Twenty-third Chapter of the Great Dao of Consciousness-Only: Observing the Dharma and the Selfless Original Framework
Chapter Twenty-Three: Observing the Dharma of Non-Self for Self-Improvement
Observe the dharma as devoid of self, and elevate oneself.
The human world operates in this manner: within the principles of the Great Dao, the vast cosmos serves as the foundation for all existential orientations. From the perspective of human society, this reflects a process of the "Law of Selflessness." Every action is grounded in truth, and in guiding the existential direction of humanity, it remains consistently so.
Furthermore, in the contemplation of the selflessness of phenomena, it is a process of self-elevation, growth, and transcendence. Without this, how can one achieve self-improvement? It is exceedingly difficult! Even within religion, sentient beings struggle to comprehend that while they may live comfortably in the human world, they must strive for self-elevation throughout their lives.
Otherwise, what else could be done? Would there be a theory of contemplating the non-self? It is too difficult! Human beings are simply oriented toward survival in this way. If one cannot achieve greater growth in the present moment, if one wishes only to exist in this human world, then one merely fades away swiftly amid each person's survival orientation.
This orientation towards survival will lead to significant obstacles in one's own life, and furthermore,
How can this be dispelled? Although human existence is but a fleeting passage, one can dissolve all personal afflictions and limitations amidst the obscuring obstacles of survival. This requires understanding that the human world is but transient, vanishing in an instant.
Contemplating the selflessness of phenomena is essential for progress.
However, human beings are capable of creating limitless self-improvement. In the contemplation of the selflessness of phenomena, even though time and space pass swiftly, one can still cultivate boundless progress throughout this fleeting process. This addresses the limitations inherent in "contemplating the selflessness of phenomena," emphasizing that individuals should foster their own growth and establish a foundation for transcending their current state through continuous elevation.
This is also aimed at sentient beings, who, upon entering this worldly realm, must come to understand one crucial matter. Otherwise, if one merely drifts through life in confusion, how can one achieve personal growth and elevation? It is essential to have a clear and truthful understanding of how to transcend and grow, thereby truly benefiting oneself.
Therefore, to "contemplate the dharmas as devoid of self," one must genuinely transcend oneself within the course of human life, while also having a means to benefit oneself, thus seizing the opportunity for transcendence. If one merely lives this single life among sentient beings without understanding the obstacles to existence, how can there ever be a day of growth? Indeed not! It is truly quite difficult.
It is essential to address and dissolve the obscuring ignorance that hinders one's own existence, which goes far beyond mere concerns of eating, drinking, and sleeping. In this particular time and space, human beings ought to adopt the perspective of a transient traveler, focusing on eliminating the ignorance that obstructs their survival. Otherwise, how can one achieve growth and transcendence while merely drifting through this human world?
Observing the Dharma to Attain Self-Improvement
This is the obscuration of ignorance among sentient beings, but why must it be so? It also lies within humanity.
The world is bound by such limitations, yet through religion, one can come to understand that human existence is but a fleeting passage. Regardless of the length of one's life, if one can truly comprehend their own existence, they will inevitably encounter many things beyond their control.
If one can thoroughly understand these issues, it will enable oneself to enter into cultivation for growth and elevation. It is essential to truly clarify that, in the face of survival challenges and a thorough understanding of life's helplessness, one should not merely remain confined within the limitations of religious beliefs alone, as that will not lead to genuine transcendence and elevation.
Therefore, when human beings embrace religious faith, they should not assume that everything will proceed without conflict. It is through confronting the clear obstacles to survival that they elevate themselves and grow upward, which is also quite true to reality. Precisely because, within the eternal cosmos, human beings are so insignificant.
If we compare the eternal cycles of heaven and earth with the mere century of our own lives, each cycle of rebirth seems an inescapable fate. Among all living beings, after a certain period, there inevitably comes a time of passing—the end of life. Yet, within this present lifetime, there exists the opportunity for upward advancement. How, then, can this be explained?
The constancy of heaven and earth must be observed through the principle of non-self.
I believe that every sentient being will undergo the purification of religious concepts and sincerely engage in religious practice for self-adjustment. If one merely follows religious scriptures passively, drifting with the current, it only sows the seeds for another cycle of rebirth in the next life. It is essential to comprehend the constancy of heaven and earth and the fleeting nature of human existence.
How can one create infinite life elevation from the transient? This is precisely what can be
By transcending the obstacle of "observing the non-self in phenomena," it does not necessarily mean that all human beings are merely seeds of rebirth in the next life. There are indeed many who can ascend to higher realms. This precisely addresses the understanding within the observation of non-self in phenomena: recognizing the limitations of the human world and attaining genuine transcendence through true realization.
It is indeed possible to achieve growth, elevation, and transcendence within a single lifetime. However, this requires genuine and practical methods to be considered the right path. Otherwise, how can sentient beings, confined within the limitations of this human world, dispel such ignorance? The outcome is uncertain. Without such methods, one may merely exist, with little opportunity for genuine growth and elevation.
Therefore, it is essential to have this concept of true reality deeply ingrained in one's eighth consciousness, as only then can one truly understand and transcend all the limitations of ignorance in the human world. I ask everyone, in the present moment, if we follow the Buddhist teaching of "observing phenomena as without self," how can we further elevate and transcend? It is truly difficult!
Life is short, thus one perceives the Dharma as devoid of self.
It is essential to understand that in this human world, we are provided with reminders of the helplessness of our existence, and how there are practical methods to elevate ourselves. To enter the human world and grow upward, transcending its limitations, one must possess a truthful concept that drives progress. This is the fundamental perspective that all human beings must embrace upon entering into religion.
It is precisely in this lifetime that one can ascend, but who is it that transcends in the present moment? That is to say, there must be a "true self that transcends," yet there is also a "false self that lives as a person." In all the orientations of existence in this world, can one understand who this "true self" is? And who is this "false self"?
If one can truly understand that the purpose of "elevating the true self" is to transform the actions and behaviors of this lifetime through the "false self," recognizing that it is merely borrowed for use, then the "true self" will already be elevated. Over time, this "false self" will deteriorate and find it difficult to persist in this world.
Only this true self is the reality, capable of eternal existence without decay. Why, then, do human beings ascend? And why do they fall? It is precisely because this true self ascends, while this false self falls. This is an undeniable truth, and regardless of any religion, if one cannot break through their own false self, it is difficult to elevate their true self.
All existence is but a fleeting span of a hundred years.
To genuinely elevate oneself within this lifetime is undoubtedly as futile as climbing a tree to catch fish, and it is difficult to achieve true self-improvement and transcendence. This is because there exists a true self in every moment and circumstance, which, alongside the false self, jointly guides each action, creation, and the distinction between upward growth and downward decline.
If one is wise, they can understand what the immortal and buddha teachers refer to as the "true self and the false self." This lies in observing the dharma and realizing the absence of self; yet how does one exist within this state of selflessness? It is an absolute truth that, living in this present time and space, one must work to dissolve the obscurations of ignorance specific to this lifetime, rather than drifting through existence in a state of confusion.
Moreover, what is most difficult for sentient beings to comprehend is that the path of ascension and transcendence is often obscured, as many are caught in the downward spiral of decline. They fail to realize that their very existence is an authentic manifestation of the true self in the present moment—a self that is capable of elevation. In the practice of contemplative observation, there is no inherent self. So, one may ask: who is it that ascends? And who is it that declines? Through this inquiry, clarity can be attained.
Such is the course of a lifetime—all are the realities of human existence.
Observing the Dharma's selflessness, what can one do?  
Heaven and earth eternally uplift wisdom and insight.
The true self arises alongside the false self,  
Every action is thus formed.
Time and space vanish in an instant—  
Tell me, what is the essence of truth?
This verse is shared with all sentient beings as mutual encouragement: if one cannot elevate oneself in the present human world, it merely becomes the seed cause for another cycle of rebirth. So, who is the true self? Who is the false self? If one cannot comprehend this, what can be done? Though this analysis may seem somewhat like a tongue twister, it is an indisputable truth.
Marshal Zhao of the Supreme Purity and Sincerity
Marshal Zhao of Boundless Purity and Sincerity  
First ascends the stage to meet the virtuous.
May all be auspicious and well,  
With the Great Dao discerning wisdom to dispel.
All Saints and Buddhas, virtuous students, and fellow cultivators of the Wuji Great Dao Academy, good evening. Today, the twenty-third chapter of the Great Dao Consciousness-Only is being transmitted through this lineage by the Ancient Buddha of the Void Spiritual Assembly Dao Heaven—the Immortal Maiden of the Void Spiritual Assembly. This chapter elucidates the method of contemplating selflessness as a means of elevation, analyzing how it addresses the ignorance within each of us.
Thus, human beings are unable to comprehend who in the mortal world is elevated and who is cast down. It is merely a distinction between the "true self and the false self." If one can understand the difference between the "true self and the false self," there will be genuine elevation and transcendence, and one will no longer remain trapped in the cyclical rebirth of the human realm.
2015, 0311, 1214◎＃※   OK;
Homage to the descent from the void to the mortal realm;  
The ancient Buddha of supreme virtue guards both humanity and heaven.
The Twenty-Fourth Chapter of the Great Dao of Consciousness-Only:  
Eternal Bliss, True Self, and Purity Are the Ultimate Reality.
Chapter Twenty-Four: Eternal Bliss, True Self, Purity, and Freedom in Carefree Ease
Eternal Bliss, True Self, Purity, and Freedom
Sentient beings in the human world will engage in religious faith and practice, as well as support for religion, in order to achieve personal growth through learning experiences. This support for religious faith forms the first level of mutual integration, and it is through such integration that faith is elevated—as it should be.
In the process of learning, growth, and religious cultivation, it is essential to undergo genuine purification through growth. This explains why, after embracing a religion, an individual may devote themselves wholeheartedly and achieve upward progress and transcendence. Such conditions are merely the primary requirement for sentient beings to attain growth in the human world.
This reflects a deeper elevation of religious faith, as well as an understanding that the curriculum of religious education and cultivation is derived from the growth and wisdom of ancient classics. Once sentient beings enter into religion, they will continue to act in this manner, striving diligently to advance further in the study of religious scriptures.
This endeavor will lead to a state of "eternity, bliss, self, and purity," allowing one to grow in a carefree and natural manner.
In terms of faith and belief, this is an elevation for religious believers, who should also strive to be joyful practitioners. Viewed in this way, most religious followers have a clear goal to pursue, yet along the way, they inevitably encounter numerous obstacles and difficulties.
Eternal Bliss, True Self, Purity, and Serenity—free and at ease, unfettered and content.
Such individuals, upon entering religion, if they fail to reform their peculiar temperaments and eccentric habits, will find it difficult to achieve genuine elevation and transcendence. Consequently, they bring their own undesirable tendencies into the religious sphere as examples, rendering themselves unable to truly understand the elevation and transcendence of their own "mind, spirituality, and body."
They are merely nominal adherents of religious faith, finding it exceedingly difficult to reform and elevate their own ignorance. When obstacles arise, they are inevitably troubled, becoming objects of widespread disdain. It is fundamentally challenging to share a common faith and spiritual refuge with them, as such individuals often bring many undesirable habits into their religious practice.
It sets a poor example, making any significant growth and improvement fundamentally impossible. Why do those who enter religion with compassion for all living beings in the world encounter obstacles and limitations when they themselves become poor examples of their own faith? Such individuals are everywhere, and as a result, they cannot achieve further elevation.
When it comes to religious faith, some merely adopt the name without genuine practice—such individuals are far from true devotion. They enter religion only for the sake of reputation, never truly elevating themselves. Those who possess authentic religious faith and practice should be sincere and grounded, for anything less not only fails to uplift but also deals a severe blow to the religion itself.
Eternal bliss, true self, purity, carefree and at ease.
In the journey of entering religious faith within human society, it is essential to understand that through human actions, one must strive diligently for growth by engaging with religious scriptures, rather than merely seeking the title of a believer. Why then enter religion only to tarnish its pure essence and fundamental nature?
This necessity requires a profound transformation of oneself through religion, as well as a diligent and earnest effort to gain clarity regarding the scriptures. If one can fulfill these conditions, it will allow for the accumulation of considerable knowledge and wisdom. Moreover, within the ranks of religious faith, it is essential to understand the scriptures as they truly are and to penetrate their essence thoroughly.
By re-experiencing and reconstructing all processes, one can attain a liberated faith. This will purify, elevate, and transcend oneself regarding the understanding that "eternal joy" is an essential practice. Recognizing that eternal joy must be approached in this way, and that the purification of the true self is equally authentic, enables upward growth and transcendence.
This is the stage that every sentient being will inevitably encounter upon entering religion, where there will be many opportunities for elevation and transcendence. For all human beings, who are inherently without distinctions of rank or kind, it holds true for each and every one: equality in Buddha-nature, equality in practice, equality in faith, equality in elevation, and equality in transcendence.
The essential way of joyful cultivation is to abide in eternal bliss, true self, and purity.
Only through one's own efforts can one achieve faith in this eternal bliss. After fully comprehending the religious scriptures thoroughly and truthfully, one will attain the elevated transcendence of "self-purity." Every sentient being, regardless of what kind of human they are, can reach the elevation of "eternity, bliss, self, and purity" within the equality of Buddha-nature.
Thus, there is great joy, ease, and freedom. So, when humans enter into religion, do they face a multitude of problems, or do they become joyful practitioners? The distinction lies in whether one truly understands oneself and thoroughly comprehends the scriptures. Only then can one proceed step by step to become a joyful practitioner—a state that is the most difficult for all human beings to attain.
That is to say, those who are unable to enter the path of upward growth and cultivation under such conditions can understand that they are not attached, nor do they allow religious precepts to bind the original intent of joyful practice. Moreover, when human beings enter religion, they must become aware of how all their actions and behaviors truly are. In this way, they will surely come to understand everything.
By dissolving the obstacles in human life, one can attain eternal joy, selfhood, purity, and tranquility.
How, then, should one proceed? In the process of transcending one's own growth, there is a need to dissolve the obstacles of ignorance, regardless of the level or state of cultivation. Each individual can achieve upward growth and transcendence, becoming a practitioner of constant joy, purity, and carefree ease, who can joyfully enter into the journey of elevation and growth.
One can achieve great transcendence. In the practice of religious faith, it is essential to understand and faithfully adhere to religious precepts and scriptures, thoroughly comprehending all their meanings. One must not merely interpret the words literally, as this makes it difficult to attain higher levels of transcendence or seize greater opportunities for accomplishment. Only through genuine and thorough understanding can one truly benefit.
It can be understood that all conditions of faith in religion are matters of personal growth. Only by achieving greater gains can one attain the nature of truthfulness, which also greatly aids oneself in genuine growth and elevation in the future. It is essential to cultivate a joyful practice mindset and to manifest it truthfully, as this contributes to the growth of constancy, joy, self, and purity in religious cultivation.
How can one attain the constant, blissful, self, and pure states through cultivation?
One must be able to be free and at ease, as if dwelling in constant joy. How, then, can one transform and eliminate all impure thoughts to achieve elevation? This gives rise to a religious faith of freedom and ease, which is essential for sentient beings entering religion. It also leads to a joyful practice, a principle that must be understood when entering religion in the human world.
It is also essential to manifest it truthfully in practice. May I ask, is this not a commendable way of cultivation? This is precisely a necessary condition for a joyful practitioner. I hope everyone can be like this, becoming joyful cultivators, thereby attaining eternal bliss, self-mastery, purity, and carefree ease, to nurture the transcendence of one’s "body, mind, and spirit"—this is the true path.
This is how the world of human existence is: one should embrace joyful ways of cultivation, rather than clinging to notions such as: contemplating the impurity of the body, contemplating feelings as suffering, contemplating the mind as impermanent, and contemplating phenomena as without self. These concepts and practices must be transformed within the human world, enabling a more transcendent elevation in the present moment, which also serves as the foundation for future return.
Free and unfettered, one cultivates the Way;  
Ever joyful and pure, the body and mind are well.
Belief in religion can illuminate the path to a life of happiness in this world.
Crafted by the principles of Consciousness-Only,  
Humanity's sentient beings are blessed with fortune.
In the practice that knows no distinction between self and others, each may cultivate and attain merit and virtue.
This verse serves as mutual encouragement among all sentient beings. For a religious practitioner entering the human world, it is essential to cultivate joy through truthful practice. Only by understanding and sincerely adhering to the precepts of all religions can one attain the elevation of "eternity, bliss, true self, and purity," thereby achieving growth in carefree liberation.
Limitless Purity and Sincerity  
The Supreme Venerable Sovereign
The Supreme Lord of Limitless Purity and Sincerity,  
The Elder is a treasure of boundless intimacy.
The Twenty-Fourth Return of the Great Way of Consciousness-Only,  
Welcoming Ease and Joy, Self and Purity with Unfettered Freedom.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Dao Academy, good evening. Today, the True Chairman of our lineage—the Ancient Buddha of the Supreme Virtue of Humanity and Heaven in the Void, the Void Supreme Being—has descended to compose the twenty-fourth chapter of the Great Dao Consciousness-Only, analyzing the state of constant joy, self, purity, and carefree ease, offering it for everyone's growth.
For sentient beings to understand, after entering into religion, how should one proceed? There should be genuine elevation and transcendence, rather than merely joining a religious faith in name only, often falling into many negative examples. This makes it difficult to achieve greater elevation and transcendence, and equally challenging to experience upward growth.
It is hoped that no one will harbor such negative habits, as this is the path to a joyful practice for oneself, leading to enduring happiness, purity, and a state of ease and freedom. Through the training of "mentors for guidance and teaching," genuine improvement can be achieved, benefiting all virtuous connections in their return to the true nature of the Buddha-heart lineage in the future.
2015, 0311, 1214 ◎＃※ OK;
Ancient Buddha of the Southern Sea
The South Sea serves as a protective barrier, safeguarding all living beings;  
The ancient Buddha descends, and the Great Path is perfected.
The Twenty-Fifth Volume of the Consciousness-Only Celestial Scripture: The Truth of the Twelve Links of Dependent Origination in Their Forward and Reverse Orders
Chapter 25: The Twelve Links of Dependent Origination — Contemplating in Forward and Reverse Order
Observing the Twelve Links of Dependent Origination in Their Forward and Reverse Orders
When sentient beings enter the world of the human path, they are driven by a reliance on all orientations of existence. In this context, the Buddhist "Twelve Links of Dependent Origination" serve as the foundation for their actions. However, when guided by the Twelve Links, sentient beings often fail to comprehend them. Moreover, the forward contemplation of these Twelve Links functions in a mutually supportive and complementary manner.
If one employs the reverse contemplation method of the Twelve Links of Dependent Origination, many obstacles of ignorance will arise. Moreover, taking ignorance as the starting point within the Twelve Links, and progressing through the understanding of aging and death, birth, existence, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance, one can then comprehend how, in the human world, this reverse contemplation method mutually supports one another.
When it comes to all codes of conduct, there is a basis upon which they are implemented. If one applies the "method of reverse contemplation" to the twelve links of dependent origination, sentient beings fundamentally find it difficult to truly and thoroughly understand all codes of conduct in the human world. This is why, in the main actions undertaken to uphold the human realm, it is essential to have practical clarity.
To enhance and develop the method of sequential contemplation of the Twelve Links of Dependent Origination, we begin with: ignorance, volitional formations, consciousness,
Name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death are practiced within the human realm. Ordinary sentient beings have a relatively clear understanding of these, especially since this theory is essential for entering the human world and implementing the desires and pursuits oriented toward survival.
The Sequential Contemplation Method of the Twelve Links of Dependent Origination
Furthermore, the practice of sequential contemplation within this context serves to elevate one's orientation toward existence. This is precisely why the sequential observation of the Twelve Links of Dependent Origination is essential. It is because sentient beings, particularly humans, are bound by such causal conditions that their approach to existence ought to align with this understanding. However, it is also within this very process of sequential contemplation that sentient beings often lose sight of their true nature.
Nor can one comprehend how the function of favorable observation operates. If the orientation of human existence were solely for the sake of survival through all favorable conditions, it would likely inflict considerable harm. This is because sentient beings in the human realm have long assumed that the human world operates only through favorable conditions.
However, it is little known that if humanity merely follows the course of survival, it becomes difficult for individuals to achieve upward growth and transcendence. Within the survival orientation of humankind, there inevitably lacks the original driving force for upward growth. For humanity, if one persistently seeks a survival orientation in favorable circumstances, under such conditions, it will inevitably hinder the ascent toward transcendence.
It will then become a situation where only favorable circumstances are recognized, without understanding the growth fostered by adverse conditions. If human beings encounter this kind of issue, they will inevitably face various difficulties and obstacles, and thus be unable to truly achieve self-improvement through adversity. So why do human beings create such hindrances for themselves?
The Method of Contemplating the Twelve Links of Dependent Origination in Reverse Order
It is essential to understand that the human world is not a space fit for long-term dwelling. Why is this so? Can everyone perceive it? In the realm of human existence, frequent natural and man-made disasters occur, making it difficult to live in comfort and peace. This inevitably leads to inner unrest, and problems will continue to emerge endlessly.
It will cause significant harm to humanity, so how can we minimize such harm to the greatest extent? It is necessary to treat adversity as an opportunity for growth. This is why, among all beings entering the human world, some possess relatively abundant blessings. Yet, how should they approach their own survival and direction in life?
Moreover, one seldom encounters numerous troubles and setbacks. Over a long period of time under the influence of karma, this condition prevents oneself from advancing to a higher level of spiritual cultivation. Such circumstances can inflict considerable harm upon sentient beings. When one is born as a human under these conditions, many obstacles arising from ignorance are bound to become prominent.
For those who have relatively favorable karmic rewards, it is often difficult to perceive that they too have entered a space from which it is hard to turn back. This dynamic further traps them in the obscurity of ignorance, ultimately burying the original aspiration they held upon entering the human world—to achieve significant elevation. Yet, how can they do so when they remain largely unaware of their own condition?
The Twelve Links of Dependent Origination: Contemplating in Accordance with Reality
In the forward contemplation of the twelve links of dependent origination, one finds the very basis of sinking into the cycle of existence, with no means of ascent or transcendence. Conversely, the reverse contemplation of these links constitutes the most frequently encountered foundation of all conditions for sentient beings. How can this be explained? This reverse contemplation of the twelve links of dependent origination arises from all that is desired in the ordinary course of daily life.
Then, when one introspectively observes oneself, it becomes difficult to let go of one's own desires without clinging to them. It is essential to reach this state, yet for the general populace and sentient beings, who often lack deep reserves of good fortune, problems continuously arise. The very desires that are so hard to fulfill for oneself are precisely of this nature.
It also forms the method of reverse contemplation on the twelve links of dependent origination, which must be attained through the truthfulness of daily life. For sentient beings with relatively less merit, this method of reverse contemplation on the twelve links of dependent origination serves as a means of survival and function. It arises from desires in reverse contemplation that remain unfulfilled, making it a profoundly impactful experience for human beings.
One will then learn from this experience of desire how to let go. It is essential to recognize that these desires, though seemingly necessary, do not necessarily bring benefit. In the reverse contemplation of the Twelve Links of Dependent Origination, it is precisely by letting go of one's own desires that one can reduce all greedy cravings, thereby avoiding many troubles.
The Twelve Nidanas: Methods of Contemplation in Forward and Reverse Order
Under such conditions, human beings who aspire to elevate and transcend themselves are also more capable of achieving their goals. However, all endeavors must be facilitated by causes and conditions to be fulfilled through their own desires. In this process, the "hidden virtues and wisdom" of humanity play a crucial role, ultimately determining whether one attains completeness in the future.
Among these human beings, it is exceedingly difficult to find one who can comprehend the "sequential contemplation" of the Twelve Links of Dependent Origination within the obstacles of existence. Yet, it is essential to have a thorough understanding of the "reverse contemplation" of the Twelve Links of Dependent Origination. Only then can one truly govern oneself in the human world with a correct mindset and perspective.
This is to use one's own mindset and perspective to understand the "forward and reverse observation methods" of the Twelve Links of Dependent Origination, thereby achieving personal growth and elevation. Humanity and all sentient beings must genuinely comprehend that this subtle observation of the "forward and reverse methods of the Twelve Links" is aimed at fostering growth through the functioning of these twelve links.
The Intention Behind the Formation of the Twelve Links of Dependent Origination
To have someone who immerses themselves in daily life, if they can reduce many desires, they will diminish numerous obstacles. It is also necessary for all human beings to hold such a concept. When entering this Buddhist principle, how can one use the "Twelve Links of Dependent Origination in Forward and Reverse Order Contemplation" to become their own master, while also thoroughly understanding its essence?
Rather than using the sequential contemplation of the twelve links of dependent origination to achieve all desires, this approach cannot lead to genuine upward growth. Instead, it becomes a downward spiral—a trap one willingly steps into, only to drift aimlessly in its currents. By not entering such a state in the first place, one avoids being hindered by this aimless drifting.
If one becomes immersed in it, it is just like the present existence of sentient beings: when can they ever realize their own ignorance and obstacles? They have been drifting and sinking all along, living a life of suffering, which is also profoundly unforgettable. Regarding such sentient beings, what can anyone say?
The twelve links of dependent origination are seldom clearly understood by humans.
It is also the human world, chosen by oneself, that serves as the boundary for survival and growth. This is precisely the most challenging threshold for sentient beings to transcend and achieve upward growth. However, with the "sequential and reverse contemplation of the Twelve Nidānas," if one can clearly discern the distinctions within these causes and conditions, upward growth becomes even more difficult to attain.
On the contrary, it may lead to a state of confusion, like a monk of twelve feet unable to reach his own head—yet another delusion within the twelve links of dependent origination. How can one clearly understand this? This is the method of contemplating the twelve links in forward and reverse order. Just as sentient beings in their pursuit of existence can easily discern what human beings desire, it is essential to comprehend the function of such causal conditions.
It originates from the accomplishment through opposition, which leads to significant elevation. In this mode of existence, it is essential for human beings to hold such thoughts in order to ascend and transcend. This is precisely what it means to become one's own master within the forward and reverse contemplation of the Twelve Nidānas—an authentic nature and the foundation for future achievements.
The twelve links of dependent origination, whether followed or reversed, are all the self of sentient beings.
Understanding all that comes from desire, letting go allows one to transcend expectations.
Contemplation of the Twelve Links of Dependent Origination in Forward and Reverse Order  
Thus sentient beings cycle and return.
As if existence itself is elevated, all things find their turning point within this.
This verse is shared with all sentient beings for mutual encouragement. The practice of contemplating the twelve links of dependent origination in both forward and reverse order arises from nurturing growth within one's own thoughts and perspectives. It also serves to genuinely elevate one's thinking, enabling everyone to achieve true progress. If a foundational structure is already in place, there will be genuine elevation and transcendent growth. Do you all understand? Also, thank you for celebrating the birthday of our revered teachers today. I appreciate everyone’s presence. Farewell for now.
The Vast Virtue of the Wuji, the Sage Mother Who Follows Heaven
The Limitless Virtue of Shuntian Mother Expands,  
The Sacred Path of Auspiciousness Watches Over All.
The Ancient Buddha of the Southern Sea Personally Descends to Compose  
The Distinct Path of the Twelve Links of Dependent Origination
All Saints and Buddhas, virtuous students, and fellow cultivators of the Wuji Great Tao College, good evening. Today, the Ancient Buddha of the South Sea has descended to compose the twenty-fifth chapter of "Great Tao and Consciousness-Only," analyzing the forward and reverse contemplations of the Twelve Links of Dependent Origination. This addresses the ignorance inherent in sentient beings' approach to existence—specifically, the tendency to regard oneself as the master, rather than recognizing the difficulty of attaining fulfillment through desires alone.
This kind of existence inevitably gives rise to many sins, so why deny it? Thus, in the progression and reversal within the twelve links of dependent origination, it is akin to the survival of human beings—living just as they do in the present moment. Can one truly comprehend the profound mysteries within? Those who can understand are wise; those who cannot must strengthen their grasp of the "Great Way of Consciousness-Only" to cultivate wisdom, for this is the true path.
Note: The reverse contemplation of the Twelve Nidānas proceeds in the order: aging and death, birth, becoming, clinging, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance. This reverse method serves as a complementary approach. The forward contemplation of the Twelve Nidānas follows the sequence: ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging and death, which is practiced within the context of human existence.
2015, 0311, 1215 ◎＃※ OK;
Namo, all sentient beings are Tathagatas;  
The heart-dharma of Dipamkara unfolds of its own accord.
The Ancient Buddha bestowed the Consciousness-Only Volume, wherein the six senses and name-form are subject to obstruction.
Chapter 26: The Six Senses and the Four Elements—Entrenched and Hard to Change
The six senses, form, and sensation are difficult to alter once grasped.
Sentient beings in the human realm undergo a process of orientation through the six senses. This is essential for survival in the human world, as it is through the six senses—form, sound, smell, taste, touch, and thought—that perception and awareness arise. Furthermore, the functioning of a central consciousness is indispensable. In the context of human existence, this is not merely a superficial perspective.
It is essential to attain a deeper level of understanding to truly grasp its inner meaning. This condition is what humanity refers to as the elevation of wisdom, not merely the accumulation of knowledge. When entering the world of reality, if one only observes superficial matters, it becomes difficult to comprehend their essence, for what is the fundamental cause and condition behind them?
If sentient beings only observe the surface, it becomes difficult to enhance knowledge and growth, let alone increase wisdom. This issue is not merely superficial—how then can it be expressed? Because when it comes to any matter, within the process of human existence, numerous differing perspectives arise. How, then, can it benefit humanity and all sentient beings?
It is precisely because of differing viewpoints that one's judgment is inevitably influenced, and this, in turn,
There are many perspectives on any given matter. When one relies solely on personal principles in action, it often leads to differing interpretations, which may result in merely observing the surface of things, making it difficult to clearly discern the core issues.
The attachments of the six senses, name, and form are difficult to change.
In any given matter, human beings perceive from different angles, which in turn gives rise to various issues. This is precisely how the function of the six sense bases and name-form operates. It is because the six sense bases arise through the processes of: the eye perceiving form, the ear hearing sound, the nose smelling scent, the tongue tasting flavor, the body sensing touch, and the mind giving rise to mental phenomena.
Thus, there arises a focus on the problematic point, which merely observes superficial matters. It is essential to delve into the problematic point to understand how it originated, how it unfolded in its process, and to clearly comprehend the outcome of the problem. Therefore, when the six senses enter into name and form, they stir differing perspectives within oneself.
In the process of highlighting the issue, this is indeed the case. However, if we delve deeper, it may not necessarily be so. How can we reconsider the role of the six sense bases (liù rù) and name-and-form (míng sè) within contemplation? It is essential to gain a thorough understanding of the problem, and then, based on that, work to correct and improve misguided actions.
Thus, there is the understanding of "hearts linked as one, thoughts conveyed without words" — in dealing with all six sense bases and name-and-form, it is not merely a superficial awareness of the issues, but also requires a deep comprehension of this process. How should one apply the mind to experience and nurture the key points of growth? It is essential to genuinely engage with the "six sense bases and name-and-form" for cultivation and improvement.
If there is attachment to the sensations of the six senses and name-form, it will inevitably be difficult to change.
It also contributes to the growth of one's knowledge and the elevation of wisdom. In the human world, it is precisely through the six senses and name-form that one enters into the entire process of arising and ceasing within the twelve links of dependent origination. This gives rise to the function of the twelve links, and by observing all matters in the world with an ordinary mind, many different perspectives emerge for viewing things.
From a single matter, one can trace back to its origins. This allows sentient beings to enter the human world and understand that their actions are subject to mutual constraints, while also receiving mutual support within the human realm. These constraints are resolved through mutual interaction; otherwise, within the six senses and name-form, one cannot merely address surface-level issues alone.
Thus, one cannot achieve true understanding—how profound are its inner mysteries? Therefore, if the six sense faculties and name-form are only understood superficially, it becomes difficult to grasp the deeper layers of their meaning. Nor can one clearly discern how their internal functions operate. These are the essential issues that must be confronted when the six sense faculties and name-form enter the human world.
What kind of manifestation is this to behold? Otherwise, it is difficult to comprehend. Regarding the six senses, they are merely like the innocence of a young child, lacking true creative power. It is essential to penetrate reality thoroughly. As for the innocence resembling that of a child, after a period of time, there will inevitably be an accumulation of genuine experience, leading to growth and elevation.
The six sense bases, form, and name are difficult to change when one is attached to them.
How then can we speak of it? For every person facing a problem, what they see on the surface may appear to be just so, but it is essential to understand that each individual’s perspective differs. This can lead to a single matter being approached from various angles, each serving as a guiding principle for action. Human beings, in their multitude, can only grasp all issues on a superficial level—this is by no means certain!
In terms of deeper insights, it holds little functional benefit, serving only to address superficial issues in human affairs. If one cannot adopt a broader perspective and consider problems from different standpoints, how can one grasp the metaphysical principles governing all actions? Yet, when it comes to practical conduct, is it merely limited to this?
Thus, a situation arises where there are many different answers to a single matter, and one's actions in both metaphysical and physical realms are also varied. Therefore, within the six senses and name-form, such hindrances to one's behavioral principles often occur. It is essential to elevate the six senses and name-form, and this is precisely what must be done in the process of re-experiencing.
It is precisely through the comprehension of both the surface matters of metaphysics and the deeper layers of the physical world that we come to understand how to connect the six senses—sight, hearing, smell, taste, touch, and consciousness—with their corresponding objects: form, sound, scent, flavor, texture, and phenomena. This, in turn, allows us to perceive the distinctions in all that appears on the surface of human existence.
The six senses, name and form influence all aspects of human existence.
It is precisely because we have: eyes that see forms, ears that hear sounds, a nose that smells scents, a tongue that tastes flavors, a body that feels touch, and a mind that gives rise to thoughts—through these, everything we perceive—is it merely the appearance of a single person’s face? If we observe more deeply, how do these five senses function within this? We must understand the inner mystery: what functions and roles do they truly possess?
Furthermore, through the construction of the six consciousnesses, the seventh consciousness—manas—engages in further reflection, then enters the eighth consciousness—alaya—where it is stored. This process draws out and interweaves all past experiences, generating a concrete understanding of all issues and integrating all matters, thereby initiating the interplay of cause, condition, and effect.
If one only observes superficial and metaphysical affairs, it becomes difficult to truly overcome the core issues. Within the six sense bases, all mental and physical phenomena require deeper application to generate all forms of interaction. Sentient beings are precisely like this, entering into the intricate workings of contemplation.
Only by truly identifying and overcoming the issues, and making necessary corrections and changes, can one progress. Throughout the entire process of engaging with the Twelve Links of Dependent Origination, if one fails to recognize the obstacles presented by the "six sense bases and name-form," there will be no genuine elevation of wisdom. In truth, everyone can understand that in daily life, it is only through a smooth and harmonious process that one can follow the correct path.
Existence is governed by the six senses and the interplay of name and form.
This is what ordinary sentient beings pursue. However, for a wise person who seeks to ascend and transcend, such notions do not exist. They will instead devote themselves to contemplating, in daily life, the nature of the problems they encounter. Therefore, if human beings merely observe the surface of all things, they cannot achieve greater growth and elevation.
Nor would they devote their hearts to comprehending how all deficiencies, shortcomings, errors, and corrections come to be. This is the most challenging hurdle for humanity, yet it is precisely through this process that the core issues become clear, guiding the next steps forward. Although the experience may not be fully thorough, it is sufficient for practical application.
Yet, it can leave an indelible mark through one's own profound experiences, creating deep memories. By thoroughly understanding the six senses and name-and-form, it transcends the naive innocence of a child, which fundamentally cannot resolve such issues. This is a process that all human beings undergo in their daily lives, and it can be perceived as it truly is.
Human beings must possess the six sense faculties and name-and-form.
Is there a clear boundary between smooth and rough phases in life? If human beings merely pursue a state of perpetual smoothness, they will inevitably miss the opportunity for further growth and transcendence. It is through delving deeply into the challenges they encounter that humans gain understanding and cultivate wisdom, thereby achieving progress.
When there is an opportunity to move forward, everyone desires a smooth life, which often leads to little growth. However, if one can experience all the challenges of the world amidst adversity, and further resolve them, it depends entirely on the application of wisdom. In such adversity, wisdom accumulates, and knowledge expands and manifests.
Human beings are thus: the nature of their actions determines their outcomes. To achieve better growth and seize opportunities for elevation and transcendence, one must invest great effort, which will in turn yield substantial rewards and benefits. By refining the six senses and the mind-body complex, one can enhance the perception and understanding of both the metaphysical and the physical, leading to a more authentic and profound development.
The source of all knowledge lies in the course of human life.
The six senses and name-form are like an infant;  
Seeing, hearing, feeling, and knowing thus accumulate.
For all the names and forms of existence,  
One must have one's own convictions.
This verse! Let us encourage one another, all sentient beings, not to merely observe the surface of all matters. In both metaphysical and physical realms, every action will genuinely resolve problems and enhance the judgment we exercise in our decisions. This is the accumulation of wisdom, benefiting both ourselves and all sentient beings.
The City God of Wuji, Virtuous and Sagely.
The City God of Limitless Virtue and Wisdom, for the first time ascends the stage to meet the virtuous hearts.
May all be auspicious and well,  
Promoting transformation to forge a grand harmony.
All Saints, Buddhas, virtuous beings, students of the Wuji Great Tao College, and fellow cultivators, good evening. Today, the Grand Patriarch of our lineage, the Ancient Buddha Nāmo Burning Lamp, has descended to compose the twenty-sixth chapter of "Great Tao Consciousness-Only." We shall jointly explore the persistent issue of attachment to the six senses and name-form, seeking to resolve all such challenges together.
Therefore, one must not judge matters solely by their appearance; it is essential to have a true understanding, along with the ability to discern practical issues and make sound judgments. Only then can one more easily grasp the situation and directly address the root of the problem. Such an approach is the correct one. The day after tomorrow is the repentance ceremony of this month—let us all come together to welcome the growth of virtuous connections!
Note: The six sense bases and name-and-form—
The Six Entrances: The eyes perceive form, the ears hear sound, the nose smells fragrance, the tongue tastes flavor, the body experiences touch, and the mind gives rise to mental objects. These are the roots of the six entrances—"eyes, ears, nose, tongue, body, and mind"—which interact with the six dusts of "form, sound, fragrance, flavor, touch, and mental objects."
Name and Form: This is the collective term for the five aggregates: the aggregate of form, the aggregate of sensation, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. Among these, the four aggregates—sensation, perception, mental formations, and consciousness—constitute the mind. The aggregate of form involves tangible manifestations and movements, giving rise to the elements of earth, water, fire, and wind, which extend to encompass all external phenomena.
The Six Senses and Name-Form: All realities perceived by human beings arise entirely from the "arising of thoughts and stirring of intentions" within each individual's conceptual framework. This process shapes all future causes, conditions, and effects, thereby giving rise to distinctions between good and bad, fortune and misfortune.
2015, 0311, 1216◎＃※   OK;
Ancient Buddha Nanping Daoji
Nanping guards and protects all living beings,  
Daoji harmonizes hearts to bring forth blessings and fortune.
The Ancient Buddha descended to compose twenty-seven volumes, initiating the wondrous transformation that is the foundation of human enlightenment.
Chapter Twenty-Seven: The Unforeseen Change — Human Factors
Human factors contributing to unusual changes.
When the six senses and name-form become entrenched in attachment and are difficult to transform, they give rise to a distorted perception of human actions. It is precisely through the deeds of sentient beings that, in the midst of the arising and ceasing of phenomena, obstacles to understanding emerge. To fully comprehend matters becomes exceedingly difficult, and the means to resolve these points of contention remain elusive.
Thus, a situation arises where varying changes and differences emerge, leaving human beings at a loss for direction. In such circumstances, when addressing the core issues, it remains unclear how to resolve them in the human world through the six senses, name, and form. Within this problem of arising variations, there is fundamentally no possibility for greater elevation and growth.
From the perspective of the human world, such points of doubt, regardless of the specific time and space, arise alongside the daily pursuit of survival, intensifying the perception of difficulties. Within this dynamic, how can one dissolve the deepening of such doubts? How will sentient beings navigate this in their current time and space?
Fundamentally lacking in knowledge and experience, one is unable to transform amidst various arising changes and differences, thus taking form.
As a kind of accumulation of past experiences, at this point, human beings often cannot act according to their own desires. It is necessary to honestly place oneself in a state of "neither thinking of good nor thinking of evil," so that one can calm the mind.
Attachment to the six senses and to name and form.
There is a process of reenacting past experiences, which yields results only through personal, firsthand engagement. Otherwise, it remains mere hearsay, lacking the accumulation of genuine experience needed to implant a fundamental understanding of all doubts and questions. How, then, can such points of uncertainty be thoroughly resolved?
Regarding the issue, it is believed that such a framework of thought is necessary in order to develop effective methods for addressing it. When encountering a problem for the first time in the human world, most people lack the experience to respond appropriately and are unable to foresee how all future constructs might benefit humanity.
Therefore, when human beings first encounter a problem they have never faced, they inevitably cannot foresee all future outcomes, and it is difficult to pinpoint exactly where the issue lies. Amidst such novel and changing circumstances, if humans have accumulated prior experiences, they will draw upon those past lessons when similar situations arise again.
In dealing with this response, there has been a gradual accumulation of experience. The variations and changes that arise are primarily due to human factors and actions, which require adjustments in the direction of addressing the issues. This is precisely why humanity often faces many incomprehensible problems—they emerge in this very manner, and further doubts are added to them.
The Principle of Unpredictable and Ever-Changing Anomalies
In the actions and deeds of the human world, what is considered appropriate is also the accumulation and recurrence of experiences for sentient beings in their next existence. Human beings, in this way, enter into the impermanence of all changes and transformations, often losing their sense of direction and finding it difficult to achieve true "steadfastness of mind."
In the human world, such conditions give rise to the principle of impermanence and constant change, which can indeed serve as a point of stability for the mind. However, most sentient beings lack an understanding of this principle of impermanence and change, and instead seek to resolve issues by clinging to them. Consequently, they become entangled in the six senses and the attachment to form and name, making it difficult to break free.
In the process of human beings experiencing the arising of sight, sound, smell, taste, touch, and thought, and observing the substance and function of form, sound, scent, flavor, contact, and mental phenomena, it is essential to understand the first principle of perception. This will lead to different answers and outcomes. Therefore, when examining all points of doubt in a matter, one must not merely observe the apparent situation on the surface.
It is essential to look beneath the surface, for all underlying issues constitute the true origin of problems. Therefore, what humanity perceives at first glance may not necessarily be the future outcome. The varying changes and different effects that arise within this process are all results shaped by human factors. Only through this understanding can we effectively address and resolve the root causes of issues.
The Necessity of the Six Sense Bases and Name-Form
How should one approach the issue of doubts? It is essential to understand that the first impression perceived by human beings is often not the most original answer. In the most critical questions, there must be a stabilizing function of the mind. It is necessary to: neither think of good nor think of evil, but to realize it precisely in the moment of silence. One should settle the mind in the present moment by grounding these thoughts.
With a settled mind, there will inevitably arise a thorough and clear understanding. Further, through the practice of neither thinking of good nor evil, and by applying the appropriate response in moments of silence, one experiences the insight of "a meeting of minds with a single spark of understanding." This is the fundamental function of "inherent clarity." Within this "inherent clarity," there emerges "wisdom awareness" to fully comprehend it.
Furthermore, to resolve the issues, what methods should be employed for improvement? One must be able to directly address the core of the problems, which will allow the "inherent clarity and awakened wisdom" to permeate the entire being. At this point, one has already entered a phase of greatly enhanced and increased wisdom. It is precisely this kind of "inherent clarity and awakened wisdom"—this great wisdom—that humanity and all sentient beings lack.
Only then does it arise that in the human world, there is a continuous cycle of repetition, making it difficult to break free from such limitations. Therefore, when observing from the perspective of "inherent clarity and wise awareness," humans are indeed capable of possessing it. There is no need for excessive effort, as it is inherently endowed with true nature. I hope everyone possesses such conditions to achieve progress and elevation.
How to Steady the Mind and Transform Human Factors
This is about the process of entering the basic functions of human beings through the "six sense bases of name and form," which is part of the "twelve links of dependent origination." It is precisely because of these six sense bases of name and form within the twelve links that all the actions driven by the desires of human existence are derived, ultimately becoming an integral part of life.
If such desires are not restrained at this moment, they will immediately lead humanity to pursue these cravings. This inevitably creates karmic obstacles that entangle beings, and it is precisely within the pursuit of survival-driven desires and preferences that a direction of restraint becomes necessary, in order to dissolve the chase toward such desires.
If one does not immediately restrain their thoughts, the desire for needed items will continuously deepen. This reveals something that sentient beings find most difficult to comprehend: why do I chase after these desired items? The formation of an attachment to something arises precisely in this way. So why do sentient beings seek to accumulate all material preferences?
This is the emergence of divergent transformations, formed within the personal needs of each individual's mindset, which shape sentient beings to create desires, preferences, and cravings amidst smooth circumstances. These must be greatly rectified and transformed. Yet, this attachment of sentient beings to the six senses and phenomenal forms is unlikely to change. Why is this so?
How to Transform and Elevate Through Extraordinary Changes
It is precisely because human beings are inherently driven by necessity that this impulse to pursue desires remains unchangeable, and it feels inherently right—so why alter it? This gives rise to a hopeful chase within desire itself, where once the hope is fulfilled, the very thought embedded in that desire fades away.
In the fundamental pursuit of thoughts, the formation of human beings is based on achieving the goals of their pursuits. In this time and space, every human being, as long as they have hope, will continue to move forward in their chase. Under such circumstances, how can one cultivate and change? It is fundamentally impossible to achieve such modifications.
Moreover, for ordinary people, there is always a tendency to move forward, which also gives rise to a desire-driven pursuit of necessity. One can thus understand that all changes and transformations are driven by human factors, which is precisely as it should be. This also serves as a relevant warning to all humanity.
How can such doubts be resolved? They arise from the manifestation of "inherent clarity and awakened wisdom," which leads to greater growth and elevation. Only those who take significant action regarding "inherent clarity and awakened wisdom" can attain it. May everyone be blessed with the manifestation of "inherent clarity and awakened wisdom," so that greater wisdom may unfold to advance and propagate the path of the Dao.
Different transformations arise,  
Human beings and all living creatures mutually support one another.
Cultivating intention to manifest,  
Each form pursues with shared efficacy.
All actions throughout a human life  
Are born of mutual affection among sentient beings.
Present existence is hard to attain in full,  
Future existence will fade and end in vain.
This verse serves as mutual encouragement for all sentient beings. Regarding the various changes and differences arising among humanity, we are often influenced by what is perceived through the six senses and mental formations. In all such volitional activities, how then can we alter the arising and ceasing of these pursuits driven by desire? It is essential to genuinely possess the inherent clarity and awakened wisdom.
What causes the present abundance in the human world, yet the difficulty of attaining it in the future? It is simply a matter of surviving in this world of endurance. Whether one can comprehend this is entirely of one's own making! Today, what joy can we share? Let us add it to the five cups of tea before us, allowing everyone to alleviate some karmic obstacles, shall we? To increase blessings, wisdom, and also add a touch of "inherent clarity and awakened insight"—how about that? With this, all is well. We shall meet again next time!
Limitless Golden Virtue, God of Fortune and Virtue
The Primal Cause of the Infinite first ascends the stage,  
Virtue and merit of gold are cherished by all.
Righteous deities gather with divine beings,  
Auspicious fortune and blessings unfold.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Tao Academy, good evening. Today, the Ancient Buddha of Nanping Taoji descends to compose the twenty-seventh chapter of the Great Tao Consciousness-Only. This chapter records the arising of extraordinary transformations and human factors in the celestial scriptures, addressing the points of confusion in everyone’s inquiries. The key lies in applying the moment of “neither thinking of good nor evil, in stillness and silence.”
By achieving "mental stability," one can generate "inherent clarity and wise awareness," which facilitates the experience of "a moment of spiritual resonance." This addresses insights that many have not previously attained. By exploring how to apply this, one can gain significant rewards and resonance, thereby contributing to the future promotion and dissemination of these teachings.
2015, 0311, 1217◎＃※ OK;
Namo Amitabha Buddha descends, the lineage of Chongxin spreads far and wide across the land.
The Great Dao is but consciousness in twenty-eight cycles;  
The true suchness of Buddha-nature is exalted among all beings.
Chapter 28: The True Thusness of Buddha-Nature and the Nature of Sentient Beings
The true suchness of Buddha-nature and the root nature of sentient beings.
When the six senses and name-form enter the human world and take the orientation of survival, it is essential to understand how to proceed with the nourishment of life. At the same time, within one's own inherent nature, a distinction arises between "the true suchness of Buddha-nature and the true suchness of demon-nature." However, for ordinary sentient beings, they are merely aware of the names and appearances of these two.
However, it is rare to truly understand the distinction between "the true suchness of Buddha-nature and the true suchness of demon-nature" in this process. Consequently, regardless of the Buddhist system or lineage, there is often little clarity regarding the correct understanding of "the true suchness of Buddha-nature and the true suchness of demon-nature." As a result, many difficulties arise when attempting to elevate and transcend.
This is precisely why it is exceedingly difficult to achieve a thorough understanding of the opportune moment; without it, there can be no greater elevation. Often, such doubts hinder one's own growth and transcendence. It is essential for sentient beings to understand that within the orientation of survival, there exist conditions for nurturing life, as well as numerous obstacles born of ignorance.
When humans immerse themselves in religion, it becomes exceedingly difficult to realize that their own Buddha-nature and true suchness are as they are.
What? In all one's own processes, there originally exists great potential for elevation! On the contrary, if one confines the true suchness of Buddha-nature within the framework of good and virtuous appearances, how then can one enter into the world of the true suchness of Buddha-nature?
The True Suchness Buddha-nature and the root nature of sentient beings.
It is essential to clearly understand that the essence of Buddha-nature cannot be perceived through any single phenomenon. Yet, it can be personally realized by each individual. Within Buddha-nature, there exists an intrinsic awareness—a state of "fundamental clarity and thorough illumination." In dealing with worldly affairs, one must genuinely enter into this Buddha-nature and achieve tangible elevation.
Thus, within "inherent clarity and inherent awareness," there exists an even more transcendent state: the wisdom of prajna is exercised, illuminating "inherent awareness and inherent clarity," thereby enabling sentient beings to enter into inherent clarity without any deficiency or ignorance. In this way, they can act with complete clarity regarding their own existential orientation.
Rather than being obscured by a multitude of ignorance, the true Buddha-nature can be perceived within this clear and distinct primordial awareness, illuminating the wisdom of inherent enlightenment. This realization, as experienced by sentient beings entering the realm of Buddha-nature and true suchness, represents merely the first level. It is essential to then advance to the second level for deeper understanding.
Through the "inherent clarity and innate awareness," one can dissolve all points of confusion. In this time and space, humanity must rely on the application of "prajna wisdom" to create boundless blessings, thereby gaining genuine understanding and achieving growth and elevation through all the experiences of the human world.
The true suchness of Buddha-nature is the fundamental root nature of all sentient beings.
This scripture arises from the innate wisdom of original awareness, generating the prajna wisdom of primordial enlightenment to achieve one's own transcendence and elevation. It is also the true nature of self-cultivation, inherently possessing the growth of "primordial enlightenment wisdom." This primordial enlightenment wisdom must genuinely benefit oneself to be considered the true path.
As sentient beings progress in the cultivation of their true suchness Buddha-nature, each stage brings distinct realizations and varied personal experiences. It is through these that one’s innate awareness is nurtured. By relying on this inherent clarity to benefit one’s own growth, one can truly bring benefit to oneself, and in turn, extend that benefit to all beings, thereby reaping genuine and tangible rewards.
This is a condition that every sentient being possesses, and suchness unfolds from its own inherent nature. Within this condition, human beings rarely enter into the true suchness of Buddha-nature to experience the functional benefits of all phenomena. Through suchness, sentient beings gain the knowledge and perception of seeing, hearing, feeling, and knowing.
Furthermore, in the original enlightenment, there is a responsive manifestation, leading to a clear and distinct understanding of all matters. At this moment, for sentient beings within the original enlightenment, it is necessary to activate the inherent brightness to unfold. Only then can the light of the Buddha-nature within the heart be extended to all human beings in the external world. If illuminated by the light of the Buddha-nature, one's original enlightenment will gain an accelerated force.
True Suchness is the Buddha-nature; the Buddha-nature is True Suchness.
There will also be those who understand through their innate clarity. However, among sentient beings who enter the human realm, very few can fully penetrate this innate clarity with clear awareness. They are often obstructed by the ignorance of the human world, which blocks the thorough realization of their inherent enlightenment. This prevents greater advancement, leaving them confined to the human realm, merely perpetuating numerous obstacles of ignorance.
Therefore, the mind cannot develop greater wisdom and insight to resolve issues, which is a recurring problem in the human world. It stems from the inability of sentient beings to generate prajna wisdom from their "inherent clarity and innate awareness," thus lacking the conditions to possess and realize such wisdom.
In truth, within the Buddha-nature and true suchness, all sentient beings must have a thought that can be stabilized—one that remains unmoved in both heart and mind, and further, does not give rise to the obscurations of ignorance. It is akin to: neither thinking of good nor thinking of evil, precisely in the moment of silent stillness. At such an opportune juncture of time, space, and conditions, a greater creative and advancing function toward the Buddha-nature and true suchness can arise.
Throughout the ages, it has been possible to dissolve all ignorance in the present moment. This arises from the innate wisdom-awareness of original clarity, which emerges in the state of neither contemplating good nor evil, in the midst of stillness. Such wisdom-awareness originates from the function of the primordial nature inherent in all beings—a condition possessed by every sentient being.
The true suchness of the fundamental essence aligns with the opportunity of self-nature.
However, it cannot be applied in practice unless one has already attained the Bodhisattva stage or higher; only then can such verification and clarity be achieved. This is because in the human world, sentient beings are entangled in too many mundane affairs, which give rise to numerous obscurations of ignorance. Moreover, at such times, if there are no other karmic creditors or adversaries seeking retribution, what then?
Moreover, it is only when the "stillness of the mind" is established within a relatively definite time and space that it becomes truly attainable. At such moments, the stillness of the mind resembles the state of human beings in the quiet of the deep night. In such moments of tranquility, one may come to fully comprehend the causes and effects of past, present, and future, thereby illuminating the true nature of Buddha and the ultimate reality.
This profound silence, when it reaches its utmost depth and is utilized to fulfill the elevation of the innate awareness, can penetrate the causal connections across past, present, and future. It also enables the understanding and integration into the eighth consciousness of all wisdom and insights from the past that were previously inaccessible. This is the manifestation of what humanity refers to as the "Buddha-nature" or "Suchness."
All sentient beings possess the Buddha-nature of true suchness.
There will also be much innate wisdom added. Over time, this will inevitably form a wisdom of intrinsic clarity and awareness, which will be integrated into one's own innate consciousness. In the past, most sentient beings were unable to achieve greater growth in knowledge, largely because each being was disturbed by their own karmic creditors and adversaries.
It is certain to affect the innate wisdom of original enlightenment, and when the desire to break through arises, many invisible forces will come to obstruct. Therefore, when the true suchness of Buddha-nature manifests, invisible forces from another dimension will inevitably arise to hinder it. Moreover, the true suchness of demonic nature will also become prominent. In such circumstances, how will sentient beings who seek to manifest the true suchness of Buddha-nature respond?
One must understand one thing: such issues are bound to pose obstacles for someone who is on the verge of attaining the Bodhisattva fruit. At this moment, if one can resolve the demands of past karmic creditors, one must also transform one's own demonic nature into true suchness. If one aspires to achieve greater realization, it is attainable. It is essential to comprehend how all the key factors come into play.
The foundation of Buddha-nature manifests the function of true suchness.
Before bearing witness to the Dao, it is necessary to transform all that is formless and to understand where the problem truly lies. Only then can there be a great turning point, allowing one to genuinely place oneself within the realm of the true suchness of Buddha-nature. This is the state achieved by one who has entered into the elevation of true suchness, yet simultaneously experiences the manifestation of demonic suchness—which is all too easy.
If sentient beings enter into the true suchness of Buddha-nature, it is essential to understand how original clarity and innate awareness elevate the causes and conditions of "the silent space-time." This process also forms a mutual growth, elevation, and transcendence for oneself. One must further comprehend how to proceed with this transformation and actualize such an opportunity. In truth, all human beings can attain the conditions for this realization.
Thus, there arises a mutual illumination within the Buddha-nature or the true suchness of Buddha-nature, and there is also this experience: the radiance of the Buddha-mind shines upon the long-obscured root nature of countless ages. This is merely the first stage of entering the true suchness of Buddha-nature. Many steps still lie ahead, which must await future analysis to be properly understood.
Alas, the Buddha-nature is mistaken for true suchness;  
Throughout life’s journey, wisdom and insight remain absent.
Only through the accumulation of wisdom can one ascend and transcend, returning to the purity of the original truth.
To attain this enlightened wisdom, one must possess the seed of awakening, where cause and effect are interdependent.
The innate awareness, understanding, wisdom, and insight are all-pervasive;  
The radiance of the Buddha-mind is supreme.
This verse is shared with all sentient beings for mutual encouragement. It also offers an analysis and reflection on the inherent nature of beings endowed with the Buddha-nature of True Suchness, providing everyone with a preliminary understanding. Through innate clarity or inherent awareness, one can perceive things distinctly. These are the conditions that all sentient beings inevitably encounter upon entering existence. It is also hoped that everyone may embody the qualities manifested by the Buddha-nature of True Suchness.
Limitless Sacred Wisdom, the Mysterious Heavenly Emperor
The Supreme Sage of the Boundless Profound Heaven Emperor,  
Gathers with all virtuous companions upon the high platform.
May all be auspicious and well,  
Amitabha Buddha, the principal deity, moves.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Tao Academy, good evening. Today, the Buddhist Patriarch, the Honored Namo Amitabha Buddha, has descended to compose the twenty-eighth chapter of "Great Tao: Consciousness-Only," addressing how sentient beings, within the true suchness of Buddha-nature, can better orient their lives toward greater growth.
It is essential to understand how to advance toward a more transcendent elevation within the Buddha-nature and true suchness. However, ordinary people are entangled by karmic obstacles accumulated over countless lifetimes, which create many hindrances within their true suchness and Buddha-nature. Moreover, what they comprehend through their "inherent clarity, inherent awareness, wisdom-awareness, and awakened wisdom" is precisely the reason why it is difficult to achieve thorough realization.
2015, 0311, 1218 ◎＃※ OK;
Namo to the Original Teacher, Shakyamuni Buddha,  
Whose precious jewel of attainment is supremely wondrous.
The Twenty-Ninth Chapter of the Great Dao of Consciousness-Only:  
The Nature of Demons and True Suchness Arise from Sentient Beings
Chapter Twenty-Nine: The True Nature of Demonic Temptation — The Fundamental Nature of Humanity
True thusness is the fundamental nature of human beings, as is demonic nature.
Sentient beings in the human realm take "the true suchness of Buddha-nature and the true suchness of demon-nature" as the orientation for their existence. Simultaneously, they immerse themselves in the distinctions between these two. Why is it that merely the existence of "the true suchness of Buddha-nature and the true suchness of demon-nature" plunges the human world into chaos, and what is the underlying reason for this?
Such actions lead human beings into the demonic nature of true suchness, often causing them to deviate from the principles of human existence and making it difficult for them to adapt to human life. Outwardly, they may appear as normal individuals, yet as soon as they speak, their true nature is revealed. What direction does this outward appearance in the human world ultimately serve?
It can be understood that the demonic nature of true suchness is imprinted into the human mind and character. In this state, the Buddha-nature within the mind is not drawn out; instead, the demonic nature of one's own true suchness, which is most prone to invade across lifetimes, becomes manifest. It is precisely due to such limitations that one becomes trapped in the obstacles of demonic influences.
Therefore, human beings may believe that such a person's thoughts, concepts, and actions
Such actions all deviate from the most fundamental behaviors of humanity. As for why such actions occur, generally speaking, they result in the inability to fulfill all that one desires according to one's own wishes.
The nature of demons is the fundamental truth of humanity.
It can also create an obstacle to one’s own desires. Over time, the inner discontent may suddenly erupt. After a prolonged period of being unable to fulfill these desires, the reactions and resistance in the heart will persistently manifest. When such feelings accumulate over time, they can transform into a driving force akin to the nature of Mara.
Furthermore, in situations where one's desires remain unfulfilled, a state of profound spiritual unease arises within oneself. This condition draws forth from the depths of one's inner nature the manifestation of what may be called the true demonic aspect. Such a circumstance, however, is merely the initial stage of its influence, foreshadowing even more severe torments yet to come.
A sense of inner discontent may lead one to adopt a contrary perspective toward one's own established beliefs. Without the guidance of wise counsel, such contrary thinking can evolve into a negative emotional response to all ideas and concepts, which proves harmful both to oneself and to others.
Thus arises an internal obstacle that is difficult to dissolve. At this stage, the demonic nature of true suchness has not yet been activated; it is merely the result of negative emotional reactions. Without virtuous causes and conditions, a sense of discontent and desire will emerge within the heart. Such circumstances are also unfavorable for the recognition of the demonic nature of true suchness among sentient beings.
True Suchness of Demonic Nature and Demonic Nature of True Suchness
It is precisely because it is difficult to have a correct guiding method that, when problems arise,
Moreover, without the guidance of wise mentors to provide enlightenment, it naturally leads to a situation where, after persistently moving forward, the desire to turn back is nothing more than a fool's dream. Before this true demonic nature manifests, all wise mentors possess a kind of admonition and correction to offer guidance.
What is most feared is the lack of wise mentors to provide guidance. Even when one is aware that the methods are incorrect and struggles to gain clarity on the issues, allowing things to continue unchecked can create insurmountable obstacles to human thought and perception. Another scenario arises after engaging in religious practice for a period, when one becomes thoroughly familiar with all the teachings and conditions of the religion.
It will then become clear during meditation or retreat that when human beings are in a state of stillness, a form of development emerges from the utmost depths of tranquility. This is how the "ultimate stillness and complete silence" reveal the cycles of past cause and effect. At this moment, the Buddha-nature is manifested, yet the demonic nature is also simultaneously revealed.
In the manifestation of the Buddha-nature and true suchness, sentient beings often tend to rejoice in the display of Buddha-nature, yet fundamentally fail to recognize that the demon-nature and true suchness, in the same manner, will also manifest and take form. This is precisely a problem that inevitably arises from the extreme of stillness, the silence within tranquility, and it reveals itself within the human world.
The nature of evil must be thoroughly examined.
When faced with such circumstances, human beings must act with great caution to avoid being revealed within the true nature of demonic influence. At this moment, the heart feels deeply unsettled and filled with terror, for once the true nature of demonic influence is revealed, there is fear of falling into its grasp. As humans fundamentally lack experience, they have little understanding of the issues related to entering such a demonic realm.
If one can truly comprehend the demonic nature of the Tathāgata, then within the true suchness of the demonic nature, it is also the same.
Buddha-nature and true suchness are two aspects of the same essence. Humanity lacks the accumulation of such experiences, and is often influenced by religious scriptures that claim demonic nature and true suchness are undesirable. Moreover, some practitioners find it difficult to withstand the challenges within "true suchness and demonic nature."
At this point, one has already fallen into what is considered a state of delusion. The inner terror then begins to manifest in every aspect, and at this moment, having no understanding whatsoever of the true nature of this demonic influence, one forms the belief that the problem stems from one’s own fear—a notion that has long been deeply ingrained and is now difficult to dispel, leaving one utterly at a loss.
Furthermore, because the demonic nature of the True Suchness enters into the mind-nature, it is also the accumulation of all past causes and effects that gives rise to the manifestation of this undesirable demonic aspect of the True Suchness. Sentient beings are simply unable to realize that within the demonic nature of the True Suchness, it is the same as the Buddha-nature of the True Suchness. The only difference lies in this process: how can one "instantaneously" stabilize the mind, thoughts, and consciousness?
The demonic nature and true suchness are thoroughly understood, comprehending their intrinsic meaning.
Do not give rise to any thoughts or consciousness, and you will certainly be able to transform all the demonic nature of true suchness, allowing it to manifest once again. In this way, entering into the demonic nature of true suchness holds great enlightening power. As the saying goes, "Without entering the tiger's den, how can one catch the tiger's cub?" Without such an experience, it is difficult to understand that human beings, in this particular time and space, must undergo the necessary journey of entering the demonic realm.
It is precisely because of fear towards human beings, combined with the broad concepts of all education and cultivation, that the true demonic nature is considered quite undesirable. Under such circumstances, a tendency to reject the true demonic nature arises. In this state, when human beings enter into the demonic nature, what then will become of them?
Conversely, one can truly comprehend the nature of the demonic within true suchness, and further understand how it relates to all points of contention. If one's innate nature remains unclouded and possesses a considerable degree of hidden virtue, the demonic aspect of true suchness can be thoroughly understood, leading to a form of elevation. Therefore, for such human beings, this unfavorable disposition has long been preordained.
Yet to completely negate the true nature of demonic qualities, along with all the trials and tribulations it presents to sentient beings, is in fact to facilitate and elevate in the opposite direction. The inability to comprehend the crux of the issue lies in continuously deepening one's thorough understanding of the true nature of demonic qualities. Conversely, this also allows one to accumulate such experiences, which will inevitably lead to a genuine and authentic attainment of all that lies within the "true nature of demonic qualities."
The demonic nature and true suchness are the fundamental functions of sentient beings.
At this moment, if one were not too deeply entangled in worldly affairs, there should still be room for reconciliation. Moreover, for someone who has just entered society and encountered the multitude of religious and human experiences, having such an encounter would allow them to personally verify the crux of the issue, and to understand how both true suchness and demonic nature manifest. This is an exceptionally rare firsthand understanding.
Therefore, human beings fundamentally dare not speak of it, nor dare they delve into it to investigate how the entire demonic nature and true suchness operate. This is precisely why humanity, throughout the ages, has struggled to purify and elevate itself. It is essential to understand that by entering into the exploration of the problem points within true suchness and demonic nature, one accumulates this kind of experience.
If one wishes to purify the true suchness of demonic nature, it is relatively easy. However, since human beings have never entered into the true suchness of demonic nature, how can they achieve it? It is too difficult! One must first have the opportunity to purify it. What is the impurity within the true suchness of demonic nature? It arises from the very desire within oneself to transcend and elevate beyond it.
Only by truly resolving and purifying the problematic points can one avoid merely standing outside the gate, observing nothing but the true suchness and demonic nature within? Thus, everything observed from the outside makes it difficult to truly comprehend the inner true suchness and demonic nature. It is believed that anyone who seeks to elevate and transcend must embrace such responsibility.
The World of Demonic Nature, True Suchness, and the Real Mark
Rather than forever standing outside the door merely observing the true nature of demonic forces—which will never lead to transcendence or elevation! Only when one reaches the very end of this path can one truly understand what the core issues within the true nature of demonic forces are. Then, one may also realize that whether in meditation or retreat, it is always the inner demons that stir the outer ones.
The desire for change often brings great distress, leading one into a realm of inner demons. As human beings lack experience in such matters, fear is a natural response, which in turn creates obstacles that are difficult to resolve. These barriers, born of human nature, are perpetuated by humanity itself, forming constraints that have persisted for millennia and are profoundly challenging to transcend.
It is also difficult to understand how one can learn within the demonic nature of true suchness. Given such circumstances, what becomes of those who genuinely seek to transcend and elevate themselves? Moreover, due to the lack of opportunity to enter into the demonic nature of true suchness and personally realize it, what harm does this inflict upon oneself? One hardly dares to even speak of this!
Such conditions, when faced by sentient beings, risk leading one astray into obsession, thereby hindering genuine self-improvement. It is precisely through mutual growth and even adverse circumstances that true progress is made. Yet if everyone fears to step into such realms, how can there be any real upward transcendence? It is too difficult! And because the classics do not mention it, if fear arises, it is but human nature.
The Buddha-nature of Suchness is called goodness and virtue,  
The demon-nature of Suchness is inherently like a bed of nails.
One must understand that true transcendence arises from the contamination of demonic nature and true suchness.
Throughout one's life, all cultivation is driven by the causes of suffering.
Moreover, the classics are fraught with errors and falsehoods, making it exceedingly difficult to elevate and guide people back to the right path.
This verse! Let us encourage one another, all sentient beings. As for the analysis of the first half concerning the true suchness of demonic nature, whether such an opportunity will arise again in the future depends on the efforts of everyone. There will surely be great progress and transcendence. If conditions allow, we may further elucidate all aspects of this true suchness of demonic nature, leading to even greater elevation, so that all sentient beings may benefit.
The Sacred Path of the Limitless  
The Holy Mother of Heaven
The Sacred Mother of the Wuji Holy Path ascends,  
With love and compassion, heaven and earth come to life.
May all be auspicious and well-being,  
The true nature and the demonic essence are fundamentally real.
All Saints and Buddhas, virtuous beings, and students of the Wuji Great Tao Academy, good evening. Today, the Buddha, the founder of the teachings, Namo Original Teacher Shakyamuni Buddha, has personally descended to compose the twenty-ninth chapter of the Great Tao Consciousness-Only. This chapter elucidates in the Celestial Book the functions of the true suchness and demonic nature, as well as the inherent dispositions of sentient beings, addressing how living beings enter into the true suchness and demonic nature.
There will certainly be a significant elevation, rather than persistently fearing that there is a negative impression within the true thusness of demonic nature. If one does not enter into the demonic nature of true thusness, how can one purify the true thusness of demonic nature? It is too difficult! Human beings would then be unable to ascend and transcend. However, as revealed by Shakyamuni Buddha today, it is provided for everyone to enter the true thusness of demonic nature as a reference, enabling the purification of one's own impurities and the attainment of elevation and transcendence.
2015, 0311, 1219◎＃※   OK;
Namo the Medicine Buddha of the East,  
Thus Come, Thus Gone, originally the Self.
The Great Dao is but consciousness through thirty cycles;  
The true suchness of Dharma-nature is constructed by all beings.
Chapter Thirty: The True Suchness of Dharma Nature, Possessed by All Sentient Beings
All sentient beings inherently possess the Dharma-nature of True Suchness.
When sentient beings enter the human world, they are inevitably guided to mutually fulfill the "Dharma-nature of Suchness." All their actions stem from instinctual inclinations, which in the human realm manifest through a mutual reliance on the "Self-nature of Suchness."
The inherent true nature of humanity arises from the mutual needs among all sentient beings in the Dharma realm. This is because, in the pursuit of survival, human beings inevitably encompass comprehensive needs. Thus, the necessity of inclusivity emerges: how should it be achieved? This too stems from the essential requirements of humanity, driving the convergence of diverse elements in the initiation of all matters.
In the composition of the transaction chain, it is driven by the fact that every human being first requires the supply of the food chain before forming the accumulation of the currency chain. It is precisely through the exertion of labor or services, as well as various hardships, that sufficient monetary rewards are obtained. This condition applies to every being in this manner.
Only after receiving monetary compensation can one use money to purchase other things.
With material resources, one can enrich their family life and ensure that they are well-fed and clothed in their actions and conduct. This is a necessity of the Dharma realm. How can this be explained? The Dharma realm is the actuality in which all sentient beings are interconnected and live together.
All sentient beings inherently possess the Dharma Realm of True Suchness.
Thus, survival and belonging serve as the guiding principles, giving rise to all living beings and myriad things. This stems from the necessities of existence. Within these needs, there are those who secure sustenance through the food chain to achieve warmth and satiety. Further, there are those who exchange labor, services, or other means for monetary rewards. Such actions and behaviors are indeed essential.
It is precisely because money possesses the quality of sufficiency that it becomes necessary for mutual circulation. Thus, from the perspective of human beings, this condition manifests the true nature of the "Dharma Realm of Suchness" in the orientation of human survival. This plays a significant role in the living process of sentient beings, as each individual inevitably needs to establish connections with others.
It also embodies a practical form of "serving others." Beyond the basic needs of eating, drinking, excretion, and sleeping, all human beings exist to serve one another. Similarly, every being, regardless of gender or role, follows this necessity of service—it is simply that most are unaware of it.
What, then, is the purpose of human beings? It is to sincerely elevate oneself toward higher realms rather than descend into lower states. Yet most human beings tend to descend more often, largely because they lack the concept of service. In truth, every single matter and each day of our lives involves serving all sentient beings—this includes every member of our own families and relatives, each and every one in the same way.
All sentient beings inherently possess the Dharma-nature of Suchness.
How then can it be said? Among sentient beings, do we share a greater intimacy with our own family members than with beings outside our household? Among such relatives, we willingly make sacrifices and offer meticulous care for our own family, never uttering a single complaint. In this willing devotion, every individual is the same.
Just as when serving and giving to one's own family, there is absolutely no thought of expecting anything in return, nor are there many complaints. Moreover, while willingly offering such devotion, these human beings make great sacrifices and contributions without harboring any notion of repayment. Why is this the case?
Within the Dharma realm, when such "self-suchness nature" is practiced, relatively speaking, there is not much obstruction; conversely, when there is sacrifice and giving for oneself, it is precisely without any notion of 'service or reward.' From the perspective of the "Dharma realm suchness," all is selfless and non-action. Do you all have this feeling?
If all human beings apply the concept of serving their own family members—such as parents, spouses, siblings, children, grandchildren, and relatives—with this same mindset, there will be no barriers between them. It is essential to understand that, in the pursuit of survival, humanity should treat one another as parents care for their children.
The purpose of the human world is service.
To provide an excellent living environment for many, within this concept, it is essential to serve one's own family in such a manner. This mindset of service stems from self-sacrifice and dedication that is selfless and unattached to outcomes. Such an attitude is precisely the necessity of the "True Suchness of the Dharma Realm."
It is precisely because of selfless sacrifice and giving that a different attitude towards one's own family emerges, distinct from that towards all other beings in the outside world. This distinction arises from a sense of separation from external beings. Consequently, this leads to varied mindsets and perspectives in the act of sacrifice and giving, raising the question: how do these differences manifest in the process of sacrifice and giving?
Different mentalities and perspectives lead to varied contributions, and when actions toward other beings are insufficiently oriented, there can be no selfless and effortless giving. With such mentalities and perspectives, a layer of separation arises; precisely because the function of selflessness and effortlessness cannot be manifested, there is no inspiration from the "true suchness of the Dharma realm."
Why is it that these human beings, in their mindset of serving their own kind, act differently from beings in the wider world? It is because they lack the thought of selfless, effortless sacrifice and giving. Therefore, they cannot attain the effortless giving of the "Dharma Realm's True Suchness." In this dynamic, a layer of separation arises.
How is the Dharmadhatu-Svabhava-Jnana Attained?
It is also difficult to realize that in selfless giving, one ought to act accordingly. Within such sacrifice and giving, a distinction is formed between the "true suchness of Buddha-nature" and the "true suchness of demon-nature." This arises because the act of giving gives rise to a mind of comparison; conversely, it also creates the obstacle of separation.
Under such conditions, if no change can be made, it will lead many human beings to wonder why they cannot, in a single lifetime, willingly accomplish one perfect deed: to serve others and sacrifice themselves to achieve a state of perfection. In this way, every matter carries within it different "latent causes."
How can we bring this inherent cause to a more perfect fulfillment? That is, by willingly giving without seeking any return, we transcend the distinction between the "good and bad" of the "Dharma Realm True Suchness" and the "True Suchness Buddha Nature" versus the "True Suchness Demon Nature." This is precisely where sentient beings are most lacking.
All human beings are incapable of reaching such a state; on the contrary, they tend to regard the mindset with which they serve their own families as selfless and effortless, yet they adopt a discriminating attitude toward beings outside their circle. This leads to the difficulty of making righteous sacrifices and contributions for the sake of all sentient beings in the Dharma realm, who originally possess the inherent conditions for such realization.
All sentient beings in the dharma realm are endowed with the true suchness of dharma nature.
It is merely that each individual's perspective differs, leading to varied mental attitudes and concepts, and consequently, all actions and decisions are not the same. This applies equally to both one's own family and all beings in the outside world. Under such conditions, for oneself, the true suchness of one's inherent nature can play a significant role, and it will genuinely serve as a fundamental basis for elevation and transcendence.
In observing this practice among sentient beings, it also serves as a fundamental act for one's own elevation and transcendence. Only then can the true suchness of the Dharma realm be integrated into the growth of one's inherent nature. At this point, one attains a higher state regarding the true suchness of the Dharma realm, which serves as a foundation for one's future. This is because such elevation is achieved through the true suchness of the Dharma realm.
This work serves as the primary foundation for future accomplishments, already taking shape in the human realm, and is endowed with a greater fullness of the "wisdom of the Dharma Realm's intrinsic nature." Within this wisdom, there now exists a capacity for upward growth for oneself, unlike in the past, where great obstacles would arise when sacrificing and giving to one’s own family or sentient beings in the external world.
Dharma-nature, true suchness, is the fundamental essence of sentient humanity.
How does the wisdom manifested in this "Dharma Realm of True Suchness" operate? It is cultivated by transcending within the "Wisdom of the Essential Nature of the Dharma Realm." However, sentient beings among humanity rarely attain the full realization of this "Wisdom of the Essential Nature of the Dharma Realm," and even when they do, it is often for specific purposes. It is believed that ordinary people find it even more difficult to comprehend its subtle and profound aspects.
Furthermore, regarding how to achieve selfless and non-assertive conduct in the "true suchness of the Dharma realm": it is inherent in the nature of the Dharma realm. This is the fundamental practice that human beings must undertake, so as not to remain solely focused on survival in the human world, thereby failing to comprehend the interconnectedness of all "food chains, transactional chains, and currency chains."
All of these stem from the same mindset—one that expects no return for any effort made. Therefore, within all intentional acts of giving, if one is incapable of greater sacrifice and dedication, to be honest, how would every sentient being treat the efforts they make for their own family or for all beings in the world? They would likely act more selfishly.
All sentient beings inherently possess the true suchness of the dharma realm.
If one can be without thought, that is a "non-action" of prior intention. This is the fundamental principle of heaven and earth. This kind of prior intention, when one is in the act of giving, is fulfilled through non-action. I believe that most people do not hold this concept, and thus their acts of giving are often driven by purpose.
Thus, significant obstacles arise, making it difficult for such efforts to accumulate toward the "true suchness of the dharma realm" and enhance the "wisdom of the essential nature of the dharma realm." Do people hold such an understanding? Very few indeed! Consequently, it becomes exceedingly difficult for human beings to enter the realm of the "true suchness of the dharma realm," and those who aspire to attain the "state of bodhisattvahood" find it particularly challenging.
Therefore, human beings are inherently meant to serve all sentient beings in the world, capable of understanding
Understand that every action is thus, and each is an act of serving all beings—this includes one’s own family, relatives, and all beings beyond. How, then, can one carry it out to perfection, without any flaw? Only then is it in accordance with true nature.
To explore a cause with intent,  
Serving all beings, one may become dear to all.
No distinction between self and others,  
Walking the great path with mutual thoughtlessness.
The intentions of sentient beings  
Are most difficult to know at their root.
All possess the notion of giving, yet in truth, non-thought is the fundamental essence.
This verse is shared with all sentient beings as mutual encouragement. For the human world, the true path lies in how, through conscious intention, we can achieve greater elevation. It is essential to understand that in this human realm, regardless of each temporal and spatial stage, we are all in the act of "serving sentient beings." I believe most lack this very concept—can you grasp it? It is profoundly difficult!
The Sacred and Enlightened Third Prince of the Boundless
The Sacred and Enlightened Third Prince of the Boundless  
First Arrives at the Lineage of the Chongxin Sect.
The Medicine Buddha descends in his true form,  
Composing celestial scriptures to benefit sentient beings.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, we are honored to have the presence of Namo Medicine Buddha of the East, who has personally descended to compose the thirtieth chapter of the Great Dao Consciousness-Only. This chapter thoroughly analyzes the Dharma Realm True Suchness and the inherent nature of all sentient beings within the celestial scriptures. How does it equip future human beings to enter the "Wisdom of the Dharma Realm’s Essential Nature"?
With even greater advancements and transcendence, why can't humanity achieve more significant innovations? This is precisely what leads to the accumulation of our own ignorance and obstacles, which is the fundamental ignorance and the root cause of these hindrances. As for the shared aspirations, growing more urgent with each passing day, let us all strive together to learn and progress.
2015, 0311, 1219 ◎＃※ OK;
Namo Mahavairocana Buddha, all sentient beings are manifestations of my own self.
The Great Dao is Consciousness Alone, Thirty-First Chapter:  
The Concept of White Bones Constructs the Framework.
Chapter Thirty-One: The Concept of the White Bones—Neither Death Nor Salvation
The contemplation of white bones reveals that both life and death are ultimately empty.
When sentient beings enter the human world, they adopt an orientation toward survival. This enables them to achieve mutual comfort in their lives, inevitably activating the food chain and the chain of affairs, which in turn gives rise to a fully developed currency chain. This survival orientation is universal among all beings, regardless of the nation they inhabit.
Because it does not distinguish between any nation or religion, all living beings that exist within the space of this underworld star are inseparable from something called "mòdù." Regardless of time or space, this impermanence is ever-present for all human beings and sentient life, forming a reality that is the same for every conscious being, whether human or any other form of existence.
All will encounter one matter, which is also directed towards human beings, that in relatively advanced living environments, it has become customary after "passing away" to bury the remains, so that they do not remain exposed in the external world or become visible to the eyes of humanity. This is a ritual of respect and honor for the deceased.
Only humanity possesses such capabilities, and similarly, it also gathers a number of them.
Relatives and friends gather to respectfully bid farewell on the final journey of life. However, for other species, such conditions for solemn farewell rituals do not exist. Thus, one of the primary distinctions between human beings and animals lies precisely in this.
The contemplation of white bones reveals that both death and salvation are empty.
In this world, it is essential to understand that regardless of whether one is a beautiful and handsome human being or a person of power and wealth, all are alike in this regard: "passing away" is a process that every sentient being must undergo. This is because, for human beings, life is merely a relatively elevated form of existence.
For other animals that have been domesticated by humans, there may be a process that elevates them above other animals—specifically, after their ordinary "passing," they might be offered as sacrifices to the "temple of the five viscera" of humans? This is not necessarily the case. From the perspective of other sentient beings among animals, there must be a primary cause and condition following their "passing."
In the end, it is impossible to fully match the reverence given to human beings, who are honored with elaborate rituals and ceremonies to respectfully send them on their final journey. In contrast, other living creatures are often left exposed in the wilderness, with only their bare bones remaining, ultimately returning to the embrace of the earth.
The comfort and survival of human beings are endowed with greater causes and conditions, allowing future generations in the mortal world to cherish their memory. Such acts of remembrance are rarely extended to other living creatures. Therefore, the existence of humanity places greater emphasis on the reverence for rituals and etiquette, a respect that is largely absent among all other beings.
The contemplation of white bones, once conceived, persists throughout life.
Thus, in the end, all that remains is but a pile of white bones. Yet what purpose does this pile of bones serve? In the human world, it holds no value whatsoever, much like the bones of other species. It is essential to understand: if human beings were no different from other sentient creatures, what then would become of us?
In the course of human existence, is there anything truly worthy of remembrance by future generations? Not at all! It is merely a matter of survival; only the descendants one leaves behind may hold memories, while for other species and beings, there is fundamentally no remembrance or ceremonial reverence. When viewed as the same white bones, it holds no value whatsoever.
Therefore, if humans were like other animals, what would happen after a period of time? They would completely forget themselves for all future generations. Thus it can be said: as long as a single breath remains for sentient beings, all things may be fulfilled; yet once that breath ceases, everything ultimately becomes empty illusion.
Human beings are but fleeting travelers through time and space. Everything in this life has its purpose, yet once we leave behind the skeletal frame of this body, what remains to fulfill the entirety of our existence? I believe most departed souls cling to these piles of white bones, seeing them as all they ever possessed in life. But what true value do they hold?
The contemplation of white bones reveals that both life and death are ultimately empty.
Regarding one's own actions, are they merely the entanglements of cause and effect, of karma? For most people, the path is left to the next cycle of reincarnation. Can one truly master one's own future destiny? It is not possible! One will be reborn in the next life according to the blessings, misfortunes, merits, and faults accumulated in this lifetime. Whether one can be reborn as a human again is uncertain!
If one can cultivate blessings and benefit oneself, one may say of this pile of white bones: in life, they were of use. Yet if this pile of bones, during life, also created evil karma that entangled and dragged them down, it would correspondingly lead them into the dark underworld to sink and suffer. Given such a lifetime of actions by these bones, how can sentient beings say: were they of any use? Surely not!
Moreover, each and every human being is bound to undergo such a process. Consider the moment of birth: after a period of time passes, one then proceeds to pursue various paths of survival. In this way, human beings swiftly pass through the entire course of a lifetime, regardless of whether they are young or old.
In the pursuit of survival, how can one learn to let go and see things clearly? How can one avoid becoming fixated on a mere pile of bones, while also reflecting on the favorable and unfavorable conditions that shape a lifetime? What are all the worldly desires, and what is the point of contention? It is merely that human life falls short of a hundred years, yet we often carry the worries of a thousand.
All sentient beings will eventually turn into bleached bones in the future.
Toiling day in and day out like this is all for one's own desires and the comfort and enjoyment of one's family—is it truly necessary? Not necessarily! One must also reflect on whether, in the very act of living, they have created karma or cultivated blessings. The outcomes of these two paths differ vastly, for how will one's orientation in this human existence ultimately unfold?
It stems from the desire for a life where having enough to eat and stay warm is sufficient, and where money and currency are merely adequate. Yet, human beings, in their insatiable greed, often create countless karmic obstacles. Among all sentient beings, who in the future will never change? That is simply impossible.
All things unfold according to the conditions of time and space, and in the process of each sentient being’s cessation, it is inevitably so. This is because every sentient being, regardless of whether they have cultivated themselves or not, will enter cessation under such conditions. Moreover, the desires of human beings are never satisfied.
Thus, for all human beings, there exists a great karmic retribution that obstructs every action of their existence. This situation makes no distinction between the young and the old, for the moment a single breath ceases to come, it can be said: it is precisely the end of all human life, and the cessation of a lifetime's efforts and cultivation.
White bones represent that a human being has passed through a lifetime.
At this moment, looking back on this life, all that has happened since birth—every little detail—is but a memory within this lifetime. Would one feel regret? It is essential to understand that the contemplation of bleached bones arises from a truth every sentient being must face: it is only while possessing a body that such reflections hold meaning.
If all that remains is a pile of bleached bones, how could one look back upon the entirety of one's life journey and still cling to attachments? Could one truly see through it all? Everything exists merely as a fleeting passage through time and space; no one is allowed to carry these bones away or bring them into the next life for further use. If sentient beings fail to understand the role of these "bleached bones," what then will become of them?
The nature of Buddha, the nature of demons, and the inherent nature are all processes that unfold across time and space. Thus, for sentient beings in this realm, there is another transformation of space, known as passing away—also called departure from this life. Can one grasp it? No, for if one does not strive diligently in the present moment, it merely becomes the seed cause for another cycle of rebirth in the next life.
The contemplation of white bones reveals that a human life, once ended, has passed into eternity.
When contemplating all the skeletal remains in the human world, one can clearly understand that one's own family would never keep your bones at home. They would always move this pile of bones out to be placed in a grave or stored in a pagoda, so that from then on, you may listen to the crickets sing, while also dwelling together with these skeletal remains.
Time and space shift in an instant, and as the cycle turns to the next life, one is born anew, only to return once more to the accumulation of piles of white bones. Reflecting further, if one has existed through too many cycles of such skeletal remains, how can one claim to have transcended? It is exceedingly difficult! This is the sorrow of all sentient beings, and also the profound helplessness of each repeated cycle.
It is essential to remember that these bones, which appear once in every lifetime, cannot be carried into the next. Yet, how many among humanity truly understand what the next life holds? Few give this any thought. Thus, the cycle merely repeats itself, and when the next life arrives, what can one do but face yet another heap of bones?
Alas, the bones lie in a heap,  
Mankind’s demise is beyond regret.
All are shaped by this life's deeds,  
Fortune and misfortune follow in their wake.
Future generations shall commemorate,  
Through countless cycles of rebirth and return.
One must see through these obstacles,  
Transcend and rise above the chain of merit.
This verse is shared with all sentient beings for mutual encouragement: in each lifetime of human existence, there is a skeleton that remains. If one cannot see through the obstacles within this reality, then in every life, only a skeleton is left behind. This merely signifies that yet another lifetime has passed—helplessly, another life has come and gone.
Therefore, what is there for human beings to fuss over? It is all merely a process. If one can comprehend the inevitability within it, one can then rise above and transcend it. This depends on whether everyone can clearly understand that humans and all living beings are alike in the cycle of birth and death, death and rebirth—whether they can truly grasp this truth.
Limitless Pure Virtue, God of Fortune and Virtue
The Limitless Pure Virtue and Blessed Virtue Deity,
The righteous path of life brings forth blessings and wisdom.
The Great Dao is solely the creation of consciousness;  
Elevation and transcendence are its true essence.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Tao Academy, good evening. Today, the original venerable Buddha Mahāvairocana has descended to compose the thirty-first chapter of the Great Tao Consciousness-Only, addressing the contemplation of white bones and the emptiness of death and salvation. Why must we still dwell on calculations for human beings? This is an essential orientation in life.
Furthermore, is there anyone who can escape such limitations? No! Precisely because the human world is a realm of life transformation, without this transformation, why would sentient beings continue to cycle through repeated reincarnations? This is the dividing line between ascension and transcendence versus descent and cyclical rebirth. Tomorrow evening, the Zen master will again hold a lesson. Let us all come together to achieve a unified and clear understanding of the "seven souls of the spirit."
2015, 0311, 1220◎＃※   OK;
Homage to the Great Celestial Sovereign of the Void, the Ancient Buddha of Tongtian from Shangqing.
The Thirty-Second Chapter of the Great Dao of Consciousness-Only:  
Purifying the Dust and Refining the Roots, Nature Becomes Pure.
Chapter Thirty-Two: The Nature of the Sensory Organs and the Nature of the Pure Faculties
The nature of the physical sense organs and the nature of the subtle sense faculties.
In the survival orientation of sentient beings within the human world, all possess the behavioral actions of the eyes, ears, nose, tongue, body, and mind. For this kind of human beings, it is primarily the function of the "pure sense faculties" that initiates responses to forms, sounds, scents, tastes, touches, and mental phenomena.
This function serves as the primary causal basis of the "supporting sensory faculties." Upon entering the human realm, it is only after both actions and behaviors related to the "pure sensory faculties" have manifested that all subsequent actions and behaviors are initiated. This, in turn, gives rise to the initial workings of "karmic cause and effect," thereby shaping the distinctions between favorable and unfavorable outcomes in the future.
Upon entering the human world, one inevitably engages in fundamental actions. Under such conditions, human beings exercise discernment within the human realm—distinguishing between good and bad, virtue and vice, fortune and misfortune. This process is driven by the activation of both the "coarse sensory faculties and subtle sensory faculties," which, once set in motion, give rise to all subsequent actions and their continuations.
Regardless of one's religious belief, all are equal so long as they exist within the realm of humanity.
It is essential to have fundamental actions. At this point, the reliance on the pure sensory faculties will activate the basic functions of a person, leading to all subsequent actions following: the eyes observing forms, the ears hearing sounds, the nose smelling scents, the tongue tasting flavors, and the body experiencing tactile sensations.
The Fundamental Function of the Pure Sense Faculties
The behaviors and actions triggered by these five senses are what human beings refer to as the external nervous system mutually supporting each other. Only after all behaviors and actions are received into consciousness can the karmic causes and effects accumulated over countless lifetimes from the external world be implanted into the seventh consciousness, the Manas.
In the classification of the seventh Manas consciousness, one can discern whether to accept or reject oneself. Generally speaking, rejection is relatively rare; for human beings, regardless of good or bad, all experiences are ordinarily input into the eighth consciousness—the Alaya consciousness—thereby activating all that has been stored within the "Vairocana Ocean of Nature" from the past.
These "causes, conditions, and karmic retributions" are thus outlined, forming what arises from sensory contact. It can be understood that even the pure root nature is derived from the "Vairochana Dharma Ocean," where all past causes, conditions, and karmic retributions converge. Upon contact with the present moment, they transform into the activation of all causes and effects for sentient beings.
This pertains to the exercise of pure faculties and their nature, where it remains uncertain whether they will yield future karmic consequences. Moreover, because all actions and behaviors of sentient beings arise from transformative manifestations, they are influenced by the distinct thought processes of each individual, which precisely constitute the arising of thoughts and intentions in all human beings.
The nature of the dust-supporting roots must be deeply ingrained.
This process facilitates: after entering the storehouse consciousness, the karmic seeds from the past eight consciousnesses are then drawn up through the human *vilā* nature-ocean, thereby reenacting all past seed causes. Moreover, these seed causes within the *vilā* nature-ocean are originally unmoving and unchanging, thus enabling the pure physical sense faculties to illuminate the causal conditions formed in the past.
That is to say, with the activation of contact conditions, human beings, upon entering into such causal activation, will form a connection to these seed causes, which manifest the causal conditions from past times and spaces, regardless of how many lifetimes have been repeatedly cycled through. At this moment, for human beings within the seed causes of the past, there is the fulfillment brought about by the Vairochana Ocean of Nature.
This is also the fundamental principle of overall karma that ordinary sentient beings cannot comprehend: for human beings in this particular time and space, they have already entered the Vairochana Ocean of Nature, where the causes and effects accumulated over countless kalpas are implanted into the present moment, thereby activating all the karmic connections formed over millions of years. Why is it so?
This is an inquiry into why, after such a long passage of time and space, there remains a mutual activation among human beings. It is because, regardless of countless cycles of reincarnation over millions of lifetimes, human beings still share a common memory. How does this memory, over time, shape the nature of the sensory faculties?
The dust-clearing pure nature is precisely what every sentient being inherently possesses.
Moreover, without distinguishing how long it has been, all will gradually manifest, and these causes and effects will be presented in the present moment. It then depends on each individual: their mindset, response, actions, and wisdom mutually complementing one another—whether they can achieve a complete resolution? Or whether they will create even greater new calamities—this is observed through the understanding and insights each person holds.
It is essential to present these causes and effects truthfully, and then observe whether each cycle of cause and effect can be brought to completion. Is new misfortune still being created? This is also within the realm of sensory perception, where there exists the "cause and effect" that can be resolved. Whether humanity truly attains completion or creates new misfortunes anew is uncertain!
By observing and verifying the mentality and actions of each individual, it can be said: every sentient being lacks such accumulated experience. When these causes and effects manifest once again, a second resolution arises. How, then, will human beings respond within this realm of sensory attachment?
That is to say: after the eyes perceive form, the ears hear sound, the nose smells fragrance, the tongue tastes flavor, and the body feels touch through mutual contact, all actions accumulated over countless millennia are manifested in the present moment. In these behaviors and movements, all sentient beings, through such contact, develop a conditioned nature rooted in sensory experience.
Life is the mutual application of the mundane and the pure.
Thus, within the pure sensory faculties, the application of both gives rise to distinctions between good and bad, as well as differences between virtue and vice. This also shapes the future judgment of fortune and misfortune. Therefore, for sentient beings, the "coarse sensory faculties and pure sensory faculties" of humanity stem from the accumulation of past experiences and represent the integrated totality of causes and effects.
The nature of the supporting faculties encompasses all external phenomena, namely: form, sound, scent, taste, touch, and dharmas. This kind of external faculty nature, if not mutually activated by the pure-faculty nature of the eye, ear, nose, tongue, body, and mind, lacks the conditions for the supporting faculties to arise, and likewise for the essence of these pure faculties to sustain existence.
Every human being possesses fundamental conditions, regardless of whether they practice cultivation, follow a religion, or not. As long as they are human beings, they are all the same. This refers to the "inner sensory nerves" and the "outer world of actual phenomena," both of which are encountered by every individual as they enter the realm of existence in the actual world.
No individual can escape this limitation. It is precisely because of the orientation toward survival among human beings that another dimension of existence emerges: the necessity of all actions to be distinguished by whether they align or conflict with this purpose, which in turn determines the future fortune or misfortune of humanity.
The dust of the mundane stirs the boundless ocean of the Vairochana nature.
At the same time, whether there is greater fulfillment and elevation of these two natures—the physical sensory faculties and the subtle sensory faculties—must be distinguished by what is stirred within the ocean of the Vairochana nature through these very faculties. That is to say, it is determined by the interactions that have been stirred and mutually engaged over the past thousands of years.
Human beings are thus able to purify and elevate this "supportive sensory nature and pure sensory nature," rather than merely following their past karmic causes and effects to implant present actions, as ordinary beings do. Therefore, truly cultivated practitioners can understand this purification and elevation of the "supportive sensory nature and pure sensory nature."
It can be said with absolute certainty that the negative seeds of past causes can be purified and elevated through human effort. This requires the genuine application of practical cultivation; otherwise, if the human world continues to follow all causes and effects without purification and elevation, what purpose is there in understanding the thorough penetration of the defiled sensory faculties and the pure sensory faculties?
All processes are inherently true, and so are all causes and conditions.
It is by relying on the nature of the dust-ridden faculties that one can transform and purify the essence of the subtle faculties.
The ocean of nature in Vairochana stores all,  
Yet the causes and effects are hard to fully fathom.
It must be set in motion to manifest—even a million years will pass smoothly.
This verse serves as a mutual encouragement for all sentient beings. It purifies and elevates humanity amidst the worldly roots of perception, while preserving the pure essence of our inherent nature as it truly is. Only then can we genuinely resolve all past causes and effects, and come to understand that every process within the Vairochana Ocean of Suchness is utterly true. We shall continue this discourse further in the next installment.
Limitless Compassion Lotus, Bodhisattva Guanyin
The Compassionate Lotus of the Wuji, Avalokitesvara,  
Ascends the platform to gather with all sentient beings.
May all be auspicious and well,  
Only the Celestial Book of Consciousness bestows blessings and welcomes.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, Namo Void Supreme Purity Tongtian Ancient Buddha—Tongtian Cult Master, the Great Heavenly Venerable of Lingbao—has descended to compose the thirty-second chapter of the Great Dao Consciousness-Only, analyzing for everyone the nature of the dust-supporting roots and the pure-color roots, enabling genuine and greater elevation.
This is the first analysis of sentient beings within the "Vast Ocean of the Tathāgata Nature" after millions of years—a revelation of how conscious beings can awaken, grow through all virtuous causes and conditions in genuine practice, and transcend accordingly. The profound celestial mysteries will continue to be unveiled in the next discourse.
2015, 0311, 1223◎＃※ OK;
Homage to the Ancient Buddha of the Void,  
The Azure Radiance, Savior from Suffering, is his name.
The Great Dao is but Consciousness in thirty-three turns;  
The Ocean of Vairocana's Nature has been sought through the ages.
Chapter Thirty-Three: The Ocean of Vairocana’s Nature, Ancient and Profound Mysteries
The profound mystery of the Vairochana nature-ocean spans the ages.
When sentient beings enter into the world, they inevitably stir up all karmic causes and effects, which become part of daily life. For oneself, this serves as a mutual resolution and complete dissolution of karmic obstacles. This process is achieved through what is often referred to by sentient beings as the "Ocean of Vairocana Nature," where all karmic causes and effects accumulated over countless lifetimes are brought to fruition.
To enter the Vairocana Dharma Ocean in this manner is not a condition that ordinary individuals can attain, nor is it something that religious believers can fully comprehend through mere faith. One must genuinely undergo the process of cultivation under such conditions to gain this clarity. In daily life, this clarity will often manifest prominently, prompting the question: why is this so?
This requires genuine dedication and a clear understanding of one's own nature, which leads to true clarity and thorough insight. For most people, who remain confined within religious beliefs alone, it is exceedingly difficult to meet such conditions, thereby creating obstacles to transcendence and elevation. It is precisely under these conditions that all causal connections are to be analyzed truthfully and thoroughly.
For ordinary practitioners seeking to attain such a state, it is often achieved through the practice of meditation.
Entering the process of "stillness," it is only within the "silence of tranquility" that one can truly immerse in such a state. If one merely sits in meditation in an ordinary manner, it is fundamentally difficult to penetrate its profound depths.
The profound mystery of humanity's inherent nature, as vast and deep as the ocean, has remained an enigma throughout the ages.
Therefore, for humanity and all sentient beings, even while oriented towards daily life, it has been an exceedingly difficult point to comprehend since ancient times. Consequently, it is impossible to truly enter into such a state through meditation alone. This requires a step-by-step analysis to genuinely attain the authentic state of being.
Regarding the human world, it is essential to understand that during meditation, one must first take a deep breath beforehand, which will lead into a trance-like state. For most people, this is merely "forward breathing," making it difficult to achieve "reverse breathing" through their own breath, thereby entering a force that surges upward.
Only by completely clearing all thoughts from the mind can one attain true emptiness. For a genuine practitioner of meditation, this is an essential and authentic action. It is also through this condition that one enters a time-space tunnel, which is a space entirely enveloped in profound darkness.
At the same time, when it is pitch dark and not even a trace of light can be seen, one must not give rise to any thoughts or ideas, nor entertain any notions. Only then can one truly enter into the complete manifestation of the time tunnel. This must be achieved at the first level; only after honestly groping for a period of time can one then move forward.
The ocean of the Vairochana nature of sentient beings
After a period of time, one is bound to encounter an intensely bright light. At this moment, one has already emerged from the tunnel of time. Typically, one will then see a saintly figure, resembling the Bodhisattva Guanyin, clad in white robes, allowing oneself to enter into this scene. In this way, everything suddenly vanishes.
In the midst of forming an illusion about oneself, ordinary people often believe that: it is the protection of Guanyin Bodhisattva, existing within a tunnel of time to safeguard all beings. Precisely because each person's perspective differs, this white-robed holy figure who offers protection is perceived as one's own "guardian spirit of the original soul," thus giving rise to a sense of peace and stability.
Without the protection of this revered white-robed sage, it is difficult to find peace in one's heart. If one encounters other unsettling sights, fear may arise. Proceeding further, one will see many weapons or objects resembling gold, silver, copper, and iron. At times, these may appear as wealth, tempting one to accept them with delight.
Such conditions create a psychological response within oneself. Moving forward from this point, one will encounter many trees that are quite lush and verdant. Along these paths, there will also be small bridges over flowing streams and the gentle murmur of water, offering an inner comfort and forming a substantial source of solace.
The Vairochana nature-ocean stores memory.
After continuing on in this manner for some time, a tall mountain came into view ahead, forming a rather beautiful and serene scene that lifted the spirits. Nearby, a small cave could be seen, from within which a light shone, resembling something like a barbecue grill from the human world.
Continuing forward, one can see many people playing and frolicking together. Each person feels familiar, with no sense of strangeness, as they are all connected through mutual karmic ties accumulated over countless lifetimes. These connections form the basis for distinguishing between future blessings and misfortunes. Regardless of time or space, there will always be opportunities for these outcomes to manifest.
Continuing forward, one can see a vast and expansive space, much like the seashore. In such a state, one begins to feel light and airy, gradually ascending to float in mid-air, no longer walking as before. From this vantage point, the entirety of the space becomes visible. Yet, what of all that lies in the future—how shall it be perceived?
What came into view was a rather large lake, yet within it, not a single ripple stirred, nor did any human or creature appear. At this moment, I had already risen into the air, my feet no longer touching the ground. I could soar freely through the sky, yet I was not standing.
Why do sentient beings possess the Vairochana Ocean of Nature?
Instead, it is like an airplane, flying face down and spread out, able to illuminate a vast expanse of land and sea, half of which lies within the ocean. These are the Vairocana Ocean of the past for every sentient being. In such a time and space, if there are any adversaries or creditors from past karma who come to seek retribution, what then?
Then, a wave-like movement will arise, only to be obstructed ahead. If there are any beings with significant karma, all karmic retribution will be carried out at this very moment. At this time, they too will be blocked, serving as the basis for retribution. Consequently, in the phenomenal world of human society, the next two to three months will be marked by continuous adversity.
Thus, in the phenomenal world of human existence, there arises the cycle of karmic retribution from past lives. This situation originally arises only after one has taken retribution as a basis, allowing oneself to enter the Vairocana Ocean of Nature, wherein one can perceive that all past causes and conditions are present within this Ocean of Nature, thereby illuminating everything that lies at its depths.
The Eternal Mystery of the Vairochana Nature Ocean
Like strands of kelp standing upright in the ocean of the nature of Vairocana, one can see that many are rooted deeply and flourish abundantly in this sea of nature. This situation prompts us to reflect on each individual's past karma: how has it shaped them? It is inevitable that in the present moment of time and conditions, whether a "powerful seed cause" will emerge depends entirely on this.
Only then does the cause containing the condition of contact arise, which is the scene most visible to sentient beings entering the Vairocana Ocean of Nature. Can ordinary people comprehend the seeds of cause and effect in the cycle of karma? It is extremely difficult! After flying level for a long distance, if no sudden emergence of intense seed causes occurs, one can proceed further.
Only then can one smoothly arrive before a towering mountain, at the foot of which lies a great gate. To enter this gate, one must first be free from any entanglements of karma; only then is it possible to reach this place without hindrance. If the accumulated karma from past lives becomes manifest, it is because it has been stored within the Ocean of Vairocana’s Nature.
All beings possess the seed cause of the Vairochana nature-ocean.
It is precisely at the moment when these forces continuously erupt that they become interconnected with one's present state. This occurs in a time and space that has long been awaited, where the seeds of cause manifest. These are the manifestations of all karma that have entered one's own Vairocana-nature ocean since ancient times.
This situation requires one to personally fulfill it, in order to smoothly reach the great gate at the foot of the mountain. To enter therein, one must possess genuine blessings and merits; only then can one truly pass through this great gate at the mountain's base. Those lacking such blessings will find it difficult to enter this gate.
Under such conditions, it is precisely what determines whether one, having entered the ocean of the Vairocana nature, will encounter adverse karmic consequences from the past. If no intense seed causes arise, and one possesses even a modicum of merit, a key will then appear, enabling one to have the opportunity to enter this great gate.
Within the inner realm of the Vairochana nature-ocean.
Upon entering the main gate, one could see a rather spacious area filled with numerous objects. It can be said that among them were both things seen or possessed in the present and some artifacts never before encountered in the past, all of which evoked a profound sense of novelty.
Why do such objects exist? It is because all objects that existed in past lives have passed through this great gate. Thus, all objects seen upon entering are those that have emerged from the ocean of the Vairochana nature to enter the realm of "Dharma-nature Suchness." In previous lifetimes, they were already differentiated into numerous objects and conceptual forms.
This is the distinction between the "seed cause of Buddha-nature" and the "seed cause of demon-nature." What can be observed is precisely the "nature-essence" that has been accumulating since ancient times. What doubts might it evoke in the present moment? Then, one may contemplate the karmic retribution of each individual. It is believed that by this point, one can roughly glimpse the conditions of their past lives. As for what follows, let us leave it for the next occasion to continue the analysis.
The tunnel of time and space is dark; only after walking a stretch does light appear.
Thus it is evident that when immortals and buddhas manifest, it may be hindered by the karma of past deeds.
The five elements of metal, wood, water, fire, and earth  
Transform into all forms of ignorance.
Following that is the Ocean of Nature,  
The Ocean of Vairochana's Nature is the fundamental cause.
This verse! Let us encourage one another, fellow sentient beings, to dissect the second part of the Vairocana Ocean of Nature. Next, we will delve into the essence of Buddha and Mara, to understand ourselves: how much have we done in our past lives? How can we transcend and elevate ourselves? Thus, the cycle of past cause and effect arises, shaping how future retribution will unfold.
Wuji Fengniang, Guanyin Bodhisattva
Wuji Fengniang Guanyin,  
The Great Path awakens all through consciousness alone.
Analyzing the great causes and conditions of the human world,  
The nature-ocean of Vairocana is the eternal cause.
All Saints and Buddhas, virtuous beings, and the students of the Wuji Great Dao Academy, good evening. Today, Namo Xukong Qinghua Jiuku Gufo—Taiyi Jiuku Tianzun—has descended to compose the thirty-third chapter of the Great Dao Consciousness-Only. Regarding the first half of the work authored by the Vice Dean of our sect's Wuji Great Dao Academy, it is hoped that everyone can gain a clear and thorough understanding.
What, then, of the eternal mysteries within the human world? If one can come to understand them, there is great potential for elevation and transcendence. If not, they remain but an illusory display, offering no true benefit or advancement—a matter worthy of deep contemplation! Such conditions and circumstances exist solely for the purpose of being revealed for the first time in the human realm.
Note: The Ocean of Vairocana's Nature, also referred to as the Ocean of Vairocana's Essence, is a Buddhist term.
2015, 0311, 1228◎＃※   OK;
Homage to the emptiness born of cause and condition,  
Blessings and myriad virtues are fulfilled in the human realm.
The Ancient Buddha descended to compose the thirty-fourth chapter:  
In the Vairocana Ocean of Nature, Buddhas and demons are both real.
Chapter Thirty-Four: The Sea of Nature at Pi Luo, Where Buddha and Demon Are Both Transformed
The Dharmadhatu of Vairocana's Nature,  
Wherein both Buddha and Mara are transformed.
In the human realm, the world of sentient beings activates the karmic causes and effects from past lives, which in turn fosters one's entry into religious faith, serving as a foundational practice. This raises the question of how to elevate and grow oneself within that faith. It is also essential to understand and resolve all issues encountered in the human world.
Through self-orientation, one arrives at an act of reliance upon faith. This must genuinely enter the true elevation offered by faith, rather than remaining merely within ordinary religious belief. Without this, there can be no growth or elevation, nor can one understand how to enter the key to growth—the method of "direct insight into nature" in the practice of meditation.
This process necessarily enters the spacetime tunnel, where the darkness witnessed is the result of past karmic causes and effects accumulated by sentient beings over countless lifetimes, implanted into the present moment. Most often, this condition arises during meditation, or when one reaches a state of profound stillness, at which point an exceptionally tranquil state of mind emerges.
At this moment, a sense of weightless telepathy arises, allowing everything within oneself to...
Emptied, the moment such as this gives rise to all human beings is precisely the condition that must be present in the "utmost stillness." If one cannot perceive this sensation, it indicates that one has not entered the "utmost stillness," but rather leans toward another state.
The Direct Path to Seeing One's Nature: Entering the Inner Gateway to the Ocean of the Kunlun Nature
In such a state, where one is prone to stray into delusion, it is essential to first understand that the passage through the tunnel of time and space presents a realm of profound darkness—so deep that one cannot see one’s own hand, and no light can pierce through. This is precisely the past as experienced by ordinary humans. How, then, in an instant, can one turn inward in silent meditation, reaching such stillness that the ultimate truth is revealed?
How should one situate oneself within this time and space? While in meditation, one must first comprehend the nature of one's "arising thoughts and past actions" within the "utmost stillness." When "thoughts stir and enter the mind," they trigger the manifestation of all karmic cycles accumulated over thousands of years. How, then, will these affect the future as one enters the tunnel of time and space?
One will first behold a figure resembling the White-Robed Guanyin, though its forms may vary. Following this, one will turn inward to observe the seeds of causes within the vast ocean of the Vairocana nature. These seeds will be activated by conditions, allowing all causes and effects accumulated through the ages to manifest. Yet at this moment, one may also feel as though no causes or effects are being revealed at all.
Yet within the cycle of cause and effect, one has already found oneself. By thus entering the ocean of Vairocana nature, a certain karma-fruit will manifest. This karma-fruit has not yet entered the stage of "retribution," but merely presents the "outcome" of containing causes and encountering conditions. At this moment, has one already been found by the karmic obstacles of past causes and effects?
The Ocean of Nature in Vairocana: The Necessity of Transforming Both Buddha and Mara
If one does not enter into the true suchness of "Buddha-nature and demon-nature" at this very moment, it is precisely because these causes, conditions, and effects have not yet been brought to fruition. How then can sentient beings dissolve the karmic consequences accumulated over countless lifetimes? If one must still pass through these opportunities for dissolution, it will only be in the next cycle that one will enter into the distinction between "Buddha-nature and demon-nature."
If all these karmic causes and effects have been completely resolved, one will enter the cave beneath the high mountain and pass through the great gate. Beyond it lies the repository where the "Buddha-nature and demon-nature" of all human beings from the past are stored. At this point, the spiritual genes of human beings have already entered this realm. What, then, will happen?
Thus, one will come to understand that all the "seeds of Buddha-nature" and "seeds of demon-nature," and even "other seeds" are stored within this cave. Through one's own practice, this karmic connection allows one to discern the distinctions between "seeds of Buddha-nature or seeds of demon-nature." Whether there is a deeper, clearer realization and embodiment remains uncertain!
Most who have reached this stage already possess considerable depth of skill. Should one wish to advance further, to enter into the "Buddha-nature Suchness and Demonic-nature Suchness" and other suchness-nature essences, it is necessary to delve even deeper within, to observe the existence of all suchness-nature in its essence. Only through such a state can one come to understand: what, then, were the nature essences of the past?
The practice of dual transformation between Buddha and Mara within the ocean of the nature of Vairocana.
Otherwise, one would merely wander in circles within the cave. Through these inherent natures, it becomes clear: from all past imprints, it is already evident—what were all the causes one planted in the past? And how were they carried out? Through these imprints, one comes to understand everything with perfect clarity, and also realizes how all causes and conditions originally were, and how past actions were conducted.
All of this can be fairly clearly understood, and it forms the ability to know everything in the present moment. If one possesses the "realm of celestial awareness and supernatural power," it is even possible to comprehend all past lives' causes, conditions, and karmic retributions. This, however, requires one who has attained the "realm of celestial awareness and supernatural power" to reach such a state. It is not something that ordinary religious practitioners can comprehend.
This, too, is a way to accumulate a state of spiritual power through "hidden virtue." Once achieved, one can understand how it operates within the "true suchness of Buddha and Mara." It is also essential to comprehend the original nature of all causes and conditions. In the state of celestial enlightenment and spiritual power, it is oneself who, in the present moment, awakens to this spiritual insight. Through this, one can understand how past causes, conditions, and karmic retributions have unfolded.
Hence, with the "Heavenly Awareness and Supernatural Powers" of the "Realm of Wisdom, Awareness, and Supernatural Powers," one can comprehend all the causes, conditions, and effects of one's past lives. At this stage, before any retribution has yet manifested, if a genuine practitioner fails to make a decisive turn within the demonic nature of true suchness, they will become attached to the notion of having entered the true realm of suchness.
The true nature of Buddha and Mara enters into the dual revolving transformation.
It is bound to easily attract the negative karma from one's own inner demons, allowing it to enter one's inherent nature. This leads to falling into the obstruction of demonic influences, which in turn causes all karmic causes and effects within one's nature to continuously manifest. As a result, the actions of such a person make it exceedingly difficult to manifest the true suchness of Buddha-nature and achieve spiritual elevation.
On the contrary, one will be invaded by the demonic nature of true suchness. If, at this moment, one can stabilize the mind and not stir any fluctuations, it will not provoke the demonic nature of true suchness, nor will there be further obstacles. Most ordinary people lack experience in overcoming this kind of demonic nature of true suchness. Thus, "stabilizing the mind, stabilizing thoughts, stabilizing intentions, and stabilizing consciousness" is the true path.
Otherwise, if one delves too deeply, it is easy to fall into delusion. Therefore, it is essential to understand in the human world the necessity of "the dual transformation of Buddha and Mara." Only then can one genuinely enter the Vairocana Ocean of Nature with profound realization and personal witness. For ordinary individuals, it is impossible to achieve such a state of transformation.
They merely wander within it, unable to enter the deeper realm of true reality. For most people, they simply linger in this space, never truly immersing themselves in deeper states of understanding. If one merely glances over it and believes it holds no significance, they will settle for less and retreat back into the ocean of the Vairochana nature.
The stillness of meditation reaches its ultimate end in the turning point between Buddha and demon.
Thus, they departed from the cave, retreating backward, passing once more through everything they had just witnessed, now presented in reverse. Yet by this time, they had no heart to observe their surroundings, and so they returned to the luminous abyss, entering into the tunnel of time. At this moment, all things once again reverted to the orientation of their own existence.
It can be said: within the transformation wrought by the dual interplay of Buddha and demon, one must understand that entering the tunnel of time in the human world reveals far more than meets the eye. In truth, there are many related causes and conditions that shape one's orientation toward existence. Through this very process, one is elevated to another level of being.
Can one fully comprehend everything about the tunnel of time? It is what one can witness in the present moment, yet there are also perplexing questions that leave one bewildered. Moreover, it is essential to understand whether in this human world there exists a great cause that leads to upward ascension or downward decline. One must also be aware of how one's own cultivation and practice are progressing.
Only then will a series of causes and conditions be set in motion, implanted into the present moment. This is a very authentic entry into the retribution of "cause, condition, and effect," forming the basis for future worldly reckonings. If one can transform and sever through the "dual conversion of Buddha and demon," it will reduce all retributions of karmic reckoning. This is precisely the perfection achieved through such transformation.
Entering the depths of the Vairocana nature-ocean,  
Buddha-nature is true thusness, demon-nature is true.
How can both rotations be simultaneously cut?  
It is essential to follow the natural flow as it presents itself.
The key to quiet sitting in the human world is sometimes difficult to attain with true virtue and uprightness.
Only by accumulating hidden virtues extensively can one transform and generate blessings.
This verse serves as mutual encouragement among all sentient beings. It also delves into a deeper level of causation within the human realm, leading into the true suchness of self-nature. Here, the true suchness of Buddha-nature and the true suchness of demonic nature are distinctly differentiated. Moreover, there exist numerous realms of true suchness and reality, which must be earnestly contemplated and experienced. Otherwise, one may merely skim the surface, like viewing flowers from horseback, and return empty-handed from a mountain of treasures.
It is essential to understand that everything in the human world is not merely about religious practice or faith. One must accumulate abundant "hidden virtues" in daily life, which will benefit one's future growth. At the same time, it is important to cultivate one's religious faith for self-improvement, rather than merely bearing a nominal affiliation, as that makes it difficult to achieve transcendence.
Great Chan Master Wuji Fangde
Great Zen Master of Boundless Virtue  
The Living Buddha Ji Gong's Stage Lines
All sages and great virtues are well and at peace;  
The Great Path alone discerns the swift contest between Buddha and Mara.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the Vice-Chairperson of our lineage, Namo Void Blessing Hemp Myriad Virtues Ancient Buddha—Immortal Ma Gu, has descended to return and compose the thirty-fourth chapter of the Great Dao Consciousness-Only, elucidating the latter half. This work analyzes the state of mind that arises when sentient beings are in deep stillness or reach the utmost tranquility.
This addresses all your points of doubt and provides guidance. In the future, should there be another opportunity to revisit such circumstances, a deeper analysis and further guidance will be offered. For practitioners in the present era, it is essential to align with the community rather than becoming self-absorbed individuals. Even as "joyful practitioners," one must not detach from the norms of the collective. Do you understand?
2015, 0311, 1230◎＃※   OK;
Namo, all beings possess Buddha-nature;  
The teachings of the Void’s vast grace guide and inspire.
The ancient Buddha descended to expound the Consciousness-Only doctrine,  
Where mind dharmas and form dharmas intimately intertwine.
Chapter 35: The Mind-Dharma and Form-Dharma: Their Substance and Function in the Human Realm
The application of mind-dharma and form-dharma in the human realm.
When sentient beings enter the human world, they gain the capacity to interact with the mind-dharma and form-dharma. The interplay of these two enables human beings to elevate each other in their pursuit of survival, thereby facilitating the creation of all phenomena. Under such conditions, the necessity of mind-dharma and the authenticity of form-dharma become evident.
These two aspects: in every matter, they stir attachment, thereby leading sentient beings into a state of tangible reality and formless existence through such actions. This applies equally to every sentient being, regardless of whether human or among all living creatures, in the initiation and progression of each undertaking.
When observing every matter, as long as it is a matter, there will be two aspects: one is called "form" (rūpa-dharma), and the other is called "mind" (citta-dharma). In this way, form and mind are respectively the substance and the function. How can substance and function be unified as one? Only then can there be a complete matter. This is the key to the mutual application of "substance and function."
It also uses the two methods of "mind and matter" to interweave and alternate in dealing with matters.
The true meaning lies in initiating every endeavor with the mental principle. Only after this mental principle is set in motion can one enter into the realm of physical phenomena that follows. It is precisely such a code of conduct that is activated within the mental principle.
The mental dharmas and the physical dharmas alternate with one another.
It is only after "arising of the mind, stirring of thoughts, entering into consciousness, and storing in the subconscious" that one can establish a reference for the process of mental cultivation by setting a goal. Only then is it possible to enter into the complete manifestation of the true reality world. Following this state of true reality, actions are taken to achieve each goal.
Only after a goal has been established is it possible to use material phenomena to facilitate its pursuit, which in turn transforms the process into an application of material phenomena. Thus, within material phenomena, numerous actions arise, each accompanied by various conceptual designations, all contributing to the execution of a predetermined goal.
At this point, the interaction between mental phenomena and material phenomena facilitates the application toward a specific objective. This means that within mental phenomena, there must first exist a material object as the target, which then enables the emergence of a "form and characteristic" function. Whether this form and characteristic can be achieved depends on the application toward the target, thereby preparing the necessary conditions for its practical use.
At this point, without a reference point as the standard, how can there be a necessity for the relationship between essence and function? Thus, only when the "essence" embodies the necessity of actual realization does it give rise to the intangible action of "function." This intangible action is essential, representing the genuine process of practical application in action.
The Mind Dharma and the Form Dharma are essential for application in the human realm.
Only then can it be accomplished. The substance and function applied to the goal are one and the same. Without "substance," there can be no "function." This necessitates that substance and function in the human world must be unified. It also creates: one substance and one function; the combination of these two constitutes the operation of the goal. This principle applies universally to all matters for humanity.
Due to the prior construction of thought, such a framework of thinking must be implemented with a clear objective, thereby preparing it for application. In the pursuit of this objective, which involves the action of substance, it becomes evident that "substance and function" must be "in perfect unity." This principle applies equally to every matter.
This kind of entity is aimed at the 'substance' as its objective, while in function it is the 'application' as its action. Only in this way can it facilitate the realization of a 'substantial' completion in every matter, thereby enabling the entity to serve as the goal. Only then can it promote the 'application' as the action taken, allowing for the execution of a well-rounded matter.
This is the most essential matter for sentient beings to understand within the "mind and matter." Moreover, if one can comprehend that the objective of the mind is to establish a forward-looking central ideology, then within the eighth consciousness, all accumulated past experiences can be drawn upon to set and implement goals.
Application of the Mind and Implementation of Form
In this way, once the application process of the mental method is established, it will trigger the accumulation and continuation of previous experiences. At this point, the goals set by the mental method are derived from the application of past experiences. As for the problematic aspects, it is also necessary to have the realm of actual phenomena in the material world in order to facilitate the achievement of all objectives within the mental method.
It originates from perfecting a task, which is the manifestation and application of the "mental factors," and is then sustained through "material forms." This principle applies to every individual and every matter, just as when people intend to eat, they must first generate the thought of eating within the mental factors, thereby setting eating as a goal.
It also shapes the understanding that humans, driven by hunger, must satisfy the need for food and warmth before they can consider the necessity of the act of eating itself. At this point, in order to fulfill the requirement of eating, one must first possess the essentials: the rice itself and the accompanying dishes. Only then are the conditions for eating met. Yet, is it not also necessary to have bowls and chopsticks prepared?
Thus, it is necessary to have prepared the meal, and further, to have the bowls and chopsticks ready. Only then can the mental process of eating be initiated, and the previous experience be applied once again. At this moment, whether the meal is already prepared is of utmost importance. Only with the bowls and chopsticks in place can the actual action of eating be carried out.
Every action of sentient beings is a manifestation of mind and matter.
At this point, the "mind method of eating" already exists, and it is then applied to the "form method of eating." The interaction between these two merely forms the concept before eating. Yet, within the necessity of this "true reality of form," there must also be an intangible "action of the mind method" that sustains its power.
At this point, after having prepared the bowl and chopsticks, one should first ladle the "rice and dishes" into the bowl, then pick up the chopsticks to bring the food to the mouth. Following this, within the continuity of such actions—that is, within the realm of material form—the tangible and intangible movements will be interconnected, applying the principles of "mind and matter" as they truly are.
Such conditions are already present at the dining destination: the meal is prepared, and the utensils are ready. Yet, without taking action, how can one achieve satiety? Certainly not! It is precisely through the genuine application of the "form" itself that the "mind" is prompted into action, making the act of eating absolutely essential.
It also raises the question of whether, within the realm of dietary desires, human beings are inherently such that, when applied to the objectives in the practice of mind, they necessitate the addition of an agent of action to fulfill the conditions required for the application of form. Only then can the function of satiation be achieved. Do we all understand why these actions are interconnected?
The Universal Law of Mind and Matter in the Human World
Regarding the mind and form, they are precisely interconnected in every action, and this is true for every individual. Thus, one can purposefully examine whether there are conditions for benefit or a lack of conditions for benefit within the "mind and form," and make distinctions accordingly.
To observe whether there is an actual action body within the realm of form, is to truly benefit from each matter or person, and it also forms the implementation of problem points. Just as when everyone needs to go out, it is necessary to first generate a "mental concept body" for going out, and then there must also be a "form action body" to step forward with both feet.
When the two feet are no longer under control, and only the "mental dharma conceptual body" ventures out, it becomes difficult to apply the material dharma. Even if one manages to stride forward with both feet, this process involves the simultaneous application of both "mind and form." This is precisely what is necessary. Sentient beings make no distinctions; all matters and affairs are the same in this regard.
It is necessary to first have the mental dharmas arise in thought and intention before they can give rise to the active form of the material dharmas, thereby achieving the implementation toward the intended goal. At this point, once the issues are perfected, benefit is gained. This combined and interactive application of mental dharmas and material dharmas is something that everyone must practice.
The mind-dharma and the form-dharma must be cultivated by every sentient being.
In the inner contemplation of the other party, the thought of going out arises. Without the physical action of the body, there would be no benefit of breathing fresh air outdoors. Thus, it is the same with every matter, regardless of whether one is an adult or a child, young or old—all sentient beings are alike in this regard.
This is how sentient beings, in the pursuit of a goal, achieve its fulfillment. It is akin to aspiring to ascend and transcend—once the thought of transcendence arises, and with the presence of mental discipline and conceptual understanding, they advance step by step, ultimately attaining the achievement of ascension and transcendence.
This is about discerning whether one has truly benefited or not from the actions of form through the cultivation of the mind. This reveals the true nature of human beings, allowing one to comprehend all its mysteries. Can this be understood? If one can grasp the key issues, it arises from every matter: essence and function are one, and only by truly benefiting is it the right path.
The mind and form, two dharmas, are applied in the human world,  
Yet among sentient beings, each is distinct.
For every matter at hand,  
Thought and action must support each other.
All people in the world are the same,  
Every thought shapes their minds.
The unity of essence and function brings benefit,  
Humanity, with compassion and virtue, sets sail on the journey of meaning.
This verse serves as mutual encouragement among all sentient beings. It is precisely through a single concept and a single action or event that mutual interactions become possible. This is the reality of the human world, where one accomplishes all matters one after another through the application of the mind and the implementation of form.
Wuji Dexian, the Goddess Nüwa
The Virtuous Sage of Wuji ascends the platform,  
With the compassionate presence of Goddess Nüwa.
Together, the divine beings and all virtuous scholars gather,  
The Great Dao is known only to consciousness, gradually reaching its end.
Good evening to all saints, Buddhas, virtuous beings, and the fellow students of the Wuji Great Tao Academy. Today, the Chair of our lineage, the Ancient Buddha of Nāmo Xukong Wenze—the Heavenly Venerable of Xukong Wenze’s Teachings—has descended to compose the thirty-fifth chapter of the Great Tao and Consciousness-Only. This chapter analyzes the application of the mind-dharma and form-dharma in the human realm, shedding light on the orientation of our existence.
There is an application of mind and form. I believe everyone can understand from today's teachings of the immortals and buddhas that it is necessary to first give rise to a thought in the mind, which is then connected through form, before any action can be initiated. In this way, mind and form are one, essence and function are also one. This is how it is applied in the human world: all orientations toward survival facilitate the coherence and continuity of affairs, forming what is known as the chain of human affairs.
2015, 0311, 1231 ◎＃※ OK;
Homage to the vast and revered heart of emptiness,  
Where benevolence, virtue, loyalty, and righteousness descend.
The ancient Buddha authored the Treatise on Consciousness-Only, elucidating the fundamental causes of mental factors and their functions.
Chapter 36: The Great Path of Consciousness-Only: The Meaning of Mental Factors
The Great Dao is Consciousness-Only — The Fundamental Meaning of Mental Factors
When sentient beings enter the human realm, they become attached to both "mind-dharma and form-dharma." Through distinguishing between "Buddha-nature and demon-nature," and guided by the principles of conduct in the human world, human factors can mutually foster the realization of "the meaning of mental formations."
Furthermore, by differentiating the "meaning of mental factors" to delve into human activities, we use "mental factors" to distinguish the application of the principles of Consciousness-Only. This involves the implementation in all matters, enabling sentient beings to make genuine distinctions, which are manifested in the actions stemming from the "seed causes of Buddha-nature" and the "seed causes of demonic nature."
Sentient beings often find it difficult to truly comprehend the core issues, particularly due to the illusions presented in past classics. Since the era of "The Investiture of the Gods," humanity has struggled to achieve greater elevation. Even after the emergence of various religions in later times, there has been no significant advancement, nor has there been substantial progress in the growth and transcendence of sentient beings.
All are bewildered by the helplessness found in religious scriptures, and why then does Heaven ordain them?
What is the purpose of the "Dadao Series Celestial Texts"? It is precisely to dismantle the misconceptions of past scriptures, thereby reducing many obstacles in spiritual practice. By comprehending and entering into the "Dharma Meaning of the Mind," one can accelerate genuine growth with its authentic effects.
The Great Dao is Consciousness-Only—The Implementation of the Meaning of Mental Factors
Therefore, in the thoughts and perceptions of human beings, if one cannot dissolve the burdens of the past, they are easily swayed by classical texts. Such a situation inevitably leads to a lifetime of arduous cultivation being wasted in vain, ending in helplessness and sinking once again into the obstacles of repeated cycles of rebirth. At such a time, without great karmic affinity or immense merit, what else can be done?
To achieve success in this manner is as futile as climbing a tree to catch fish, and it is exceedingly difficult to reach one's goals. Moreover, this kind of karmic condition is shaped by the mindset and perceptions of every sentient being, influencing what they desire and pursue. Therefore, if human beings lack genuine karmic connections, attempting to enter a religion for self-improvement may well prove to be a hopeless endeavor.
For those who also find it difficult to achieve ascension and transcendence, how should they break through these points of difficulty? It is essential to be well-learned and widely informed in order to make good use of knowledge. That is to say, regarding one's own actions, one must at least possess a "perception and awareness" to elevate oneself. By understanding the concepts of the new consciousness-only doctrine, one can enter into a thorough comprehension of the principles of the new consciousness-only learning.
Within the meanings of the mental factors, clarity is sought, and all doubts and questions are resolved. The obscurities within the meanings of the mental factors are clearly elucidated, allowing sentient beings to break through the confusion they encounter in the scriptures. By striving to overcome this predicament themselves, they can genuinely dissolve the obstacles posed by the "limitations of the scriptures."
The Great Dao, through consciousness alone, broadly transforms all sentient beings.
In truth, these are all limitations imposed by being constrained by the classics, making it impossible to "apply the classics flexibly" for transcendence and elevation. This hinders sentient beings from entering into greater growth and learning.
The opportunity to be reborn as a human in this world is becoming increasingly rare. All sentient beings aspire to develop greater wisdom and perspective in this lifetime, which requires their own diligent effort.
Only by not rejecting the merits of other religions can one grant oneself the opportunity for achievement; the Dadao series of heavenly texts are precisely the compassionate grace bestowed by the Supreme Deity upon the present era, serving as resources for education and cultivation. It can be said that they offer clear analysis of the confusions in the human world, aiding in the fulfillment and understanding of one's own ignorance and obstacles.
Only by comprehending the "truth of new consciousness-only doctrine" can one attain true reality. It is precisely because of the existence of "purity and defilement, defilement and purity" that purification within "impurity and defilement, defilement and impurity" is formed. All human actions and endeavors in the world emerge from this, and only through the trials of this world can genuine truth be realized.
Thus, all orientations of existence in this human world stem from the manifestation of each individual's "mind-consciousness." Through the differential functioning between the world of actual phenomena and the world of mental phenomena, there arises the mind-consciousness of the actual world, which manifests as a true understanding of all worldly appearances. Meanwhile, what is highlighted by the mental phenomena is precisely the formless and colorless aspects that must be enacted by human beings.
The supreme achievement in life is to comprehend the principles of Consciousness-Only.
Otherwise, how could there be a true essence of mental cultivation? In carrying out any task, it is necessary to alternate and apply it in conjunction with material phenomena, which then gives rise to all "mental phenomena and their meanings." This is something that human beings frequently engage in, yet they are often unable to understand why it must be done this way, or how to approach these actions and behaviors.
Long ago, the Buddhist doctrine of "Consciousness-Only" established that every function is distinguished within the human world and applied and enacted by each sentient being. Thus, human beings acquired a chain of affairs to bind them, a food chain to sustain them, and further, a currency chain to pursue. These are essential for every individual to understand as they truly are.
How is the clarity of the "meaning of mental factors" achieved? It is through the mutual application of the "true suchness of Buddha-nature and the true suchness of demon-nature" in sentient beings to comprehend the meaning of mental factors. Thus, what actions do human beings seek in this lifetime? It is merely to dissolve the obstacles of the fifty-one mental factors within the meaning of mental factors.
One can then very truthfully apply all of these in daily life, and thus come to understand that the purification of all actions in the human world will inevitably find its true driving force for elevation within the meaning of mental factors. Therefore, with regard to the survival orientation of human beings, there emerges a genuine daily life, which is the same for each and every individual.
The Principle of Consciousness-Only—Half Buddha, Half Demon
They are all merely assembled for the food chain, which in turn makes this life unable to settle comfortably on the path of cultivation. Thus, it can be said: if there were no times of hardship in life, the journey of cultivation should be smooth sailing for all human beings. Yet, it is precisely because the assembly of the food chain is necessary that the assembly of the chain of affairs arises to meet its demands.
Regarding this kind of conditioned existence that sustains life, it involves exchanging time, space, and labor for common currency, driven by the necessity of supporting one's family. It also relies on currency to resolve all arising issues. Furthermore, this practice in the cultivation of sentient beings raises the question of whether it can lead to significant progress or become a source of obstacles and troubles.
One must observe how one scores oneself in every action. In this way, it can be understood that the principles of mental factors exist and are applied in the daily lives of all sentient beings. However, they remain unaware of how these concepts function or what their purposes are, thus creating a sense of helplessness.
The truth of Consciousness-Only studies yields boundless benefits through its application.
Regarding the meaning of mental factors, it is difficult to gain a thorough and clear understanding. As for the standards of human conduct, they stem from intangible actions and behaviors. What is manifested here is precisely that every action and behavior involves an invisible force of thought that contributes to these standards. Consider for a moment whether this is indeed the case. This cannot be discerned merely through conceptual terms.
This issue can be clearly understood by comparing it to driving in the human world. On the training ground, every action follows a single command. However, on the open road, it is no longer the same—actions are not simply one command, one response. Failing to adapt can create numerous obstacles that trouble oneself and even cause harm to others.
Why is this the case? When it comes to the essential application of the meanings of mental factors, one must practice them as usual and become thoroughly familiar with them to apply them freely. Just as for a skilled driver, would it still be necessary to follow commands step by step? Not at all! Once one has mastered the actions, performing any skilled driving becomes quite effortless.
The Meaning of Mental Factors and the Principles of Consciousness-Only Doctrine
The same applies to cultivation and transcendence. In the process of cultivation and transformation, have we already attained it? There is no need to continue like a driving school, where every command is followed by a single action. Only by training oneself truthfully can one truly possess the proficiency for ascent and transcendence, and proceed smoothly as desired.
This is also the case for all: the true meaning of mental phenomena is fully manifested in the present moment. As for this lifetime's elevation and transcendence, is it not the same? We have already mastered our actions and behaviors—must we still wait until later to achieve the "Buddha's stage of fruition"? Can we comprehend the profound mystery within this, and if so, how?
If one can skillfully apply it, it means truly comprehending the meaning of mental factors, seamlessly integrating the "Buddha-nature Suchness and demon-nature Suchness." One can also navigate between "purity and defilement, defilement and purity" without falling into "stained defilement or defiled stain" and having to start anew. Do you all understand the importance of the principles of Consciousness-Only? It is precisely through repeated cycles of cultivation that thoughts are transformed, matured, elevated, and ultimately transcended, leading to the return to the true path.
The treatise on the Great Way of Consciousness-Only is now complete,  
The principles of mental factors reveal a truth of profound distinction.
Remember the skilled movements, for future benefits will be just like this.
Human connections are rare and few,  
But the most important one is you.
If one can comprehend the will of the immortals and buddhas,  
A future fruit of enlightenment shall surely be attained.
This verse! It is to be mutually encouraged among all sentient beings. Moreover, regarding all "meanings of mental factors" in the human world, they stem from one's own recognized thoughts and concepts, leading to greater growth and benefit. This is precisely cultivated through proficiency in daily life. All enlightened beings, immortals, Buddhas, and sentient beings are likewise so—the key lies within this very principle.
Wuji Debao, Holy Mother of Heaven
The Sacred Mother of Infinite Virtue and Treasure Ascends;  
In Heaven and on Earth, all is accomplished together.
The Great Dao of Consciousness-Only is now fully elucidated,  
Achieving the liberation of all sentient beings.
All Saints and Buddhas, virtuous beings, and fellow students of the Wuji Great Dao Academy, good evening. Today, the Great Chair of our lineage, the Ancient Buddha of Benevolent Virtue, Loyalty, and Righteousness in the Formless Void—the Holy Emperor of Literary Balance and Ruler of the Southern Heavens—has personally descended to compose the thirty-sixth chapter of the Great Dao Consciousness-Only. This chapter elucidates the principles of the mind and its functions within the Great Dao Consciousness-Only, aiming to resolve the confusion and delusion of sentient beings.
Tomorrow is another Saturday, with all guidance sessions proceeding as usual. For everyone to come and learn and grow, it is about genuinely elevating and surpassing oneself—this is the true nature of things. Tomorrow evening, the Zen master will again hold a class. Everyone should also come to thoroughly understand the seven souls of the spirit, and how to fully reveal one’s own delusions and obstacles—only then can it be applied, and only then can one truly come to know one’s own seven souls of the spirit.
This is not merely understood through celestial texts, but is a profound and extraordinary realization experienced firsthand. Are you all aware of these truths? If it is difficult to comprehend, merely enrolling in the Chongxin Sect in name alone will make genuine future elevation quite challenging! It stems from each individual’s karma and blessings, coupled with the elevation of wisdom, which constitutes true authenticity.
2015, 0311, 1232◎＃※   OK;
Ancient Buddha of the Southern Sea
Guardian of the South Sea, protecting all sentient beings  
An Introduction to the Ancient Buddha's Descent and Writing
The Great Dao, through consciousness alone, unfolds its vast expanse,  
Spreading the voice of the four seas across the universe.
◆ Postfaces & Praises ◆
跋一      讚言
The Praise of the Great Dao
In the survival orientation of human beings, it is often impossible to achieve upward growth and progress. Instead, one merely becomes a seed cause for repeated cycles within the human realm. Moreover, this condition holds a rather ruthless and damaging force for sentient beings. How, then, can one truly ascend and grow? This is the correct path.
And there is the compassionate virtue of Heaven, which descends and transforms within the daily lives of all sentient beings. This is precisely the application of the "New Consciousness-Only Theory" as its foundation, enabling sentient beings to understand that in the process of survival orientation, the "Consciousness-Only Theory" has long been applied. Even in daily life, however, they remain unaware of the functions of all names and forms.
The Growth of the Vijnaptimatrata Practitioner
It is through the functions of "arising thoughts and intentions, entering consciousness and storing them in the alaya-vijnana" in daily life that all sentient beings have long applied these processes in their existence, yet they remain unable to truly comprehend the suchness of every action and behavior. This is precisely where the Buddhist "theory of consciousness-only" enters into the reality of daily life.
Thus, it becomes rather proficient, yet it is difficult to thoroughly comprehend the interconnected names and forms. Precisely because they are applied daily, yet their functions and names remain unknown, one cannot trace back to their origins. Under such circumstances, this kind of problem also becomes difficult to resolve. In the face of the ignorance and obstacles accumulated over the past two thousand years, offering humanity and all beings greater growth and elevation in this time and space is the true path.
南海古佛　降跋一讚言於
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Hall of the Wuji, and the Chongxin Hall by Imperial Decree.
On the eleventh day of the Plum Blossom Month in the year Xinyou of the Tianyun cycle, during the hour of Xu.
Well, thank you all for your company and contributions. I appreciate the opportunity to discuss the future promotion and dissemination of the Chongxin lineage with you. Thank you for your hard work. Until we meet again.
Ancient Buddha Nanping Daoji
From the foot of Nanping Mountain, growth unfolds,  
Daoji promotes harmony and upholds the truth.
古佛降著跋二賀　  　大道唯識引歸航
Postscript II: Congratulations
The Great Dao's Truth
It is grounded in the elevation of sentient beings' existence within the human realm, yet under these conditions, over the past two thousand years, very few religious practitioners have returned to transcendence. Most remain lost in the routines of daily life, and even those who genuinely cultivate and practice often struggle to attain true understanding, remaining confined to the belief in a single religion within the human world.
Moreover, it is difficult for those who truly understand the profound mysteries within to genuinely elevate the fundamental causes and conditions for sentient beings, as they are merely confined within religious beliefs. Even after decades of sacrifice and devotion to religion, hoping for a lifetime of return is akin to climbing a tree to catch fish—what is the reason for this?
The Principles of the Vijñaptimātra Doctrine
This is the fundamental practice applied in Buddhism, a doctrine that only manifests into action after human beings "arouse thoughts and intentions, embedding them into consciousness." It is also driven by the law of cause and effect, which in the human world creates a cycle of karma. Through this cycle, one comes to understand how to apply the "New Consciousness-Only Doctrine" in practice.
There exists a group of people in this world who can achieve growth and transcendence within this lifetime precisely because the "True Buddha Heart School" has been revealed. This has opened up a profound affinity accumulated over thousands of years, allowing sentient beings to more easily comprehend the true meaning of ascension and transcendence in a single lifetime. Thus, they no longer need to wander through life after life, struggling to discern where the true challenges lie.
Therefore, the exceptional conditions of cause and effect applied to the "New Consciousness-Only Doctrine" lie in the present moment, offering all religious practitioners the opportunity for diligent progress. With broader vision and an open heart, one can dissolve past delusions and ignorance, achieving genuine growth and elevation. This is the true nature of reality, and it brings forth beneficial rewards.
Ancient Buddha Nanping Daoji Descends to Inscribe a Congratulatory Preface
The Sacred Teachings of Confucianism, the True Heart School of Buddhism, the Great Dao Hall of the Wuji, and the Chongxin Hall under the Divine Decree.
On the eleventh day of the Plum Blossom Month, during the hour of the Dog, in the Xīn-Mǎo year of the Tiānyùn cycle.
Aha! This old monk has come again to offer a congratulatory postscript to the Chongxin writings. The affirmation of Chongxin will only grow deeper with time. I shall trouble Chongxin for a little while longer, and we shall meet again soon.
Homage to the Void, the Revered Heart Descends;  
The Ancient Buddha of Supreme Virtue Joyfully Arrives.
大道  唯識  跋三  勉勵
The existence and transformation that belong to the Great Dao.
Therefore, by addressing all cultivation doubts in the human world and achieving tangible growth, it can be said that in this era of cosmic cycles, relying solely on past scriptures to attain genuine growth and return would undoubtedly involve numerous unresolved perplexities. Consequently, there arises considerable difficulty in guiding the four hundred million disciples of the Buddha toward their ultimate return.
For those who genuinely cultivate and practice, such issues often require traversing a long and winding path, with no guarantee of returning to transcendence. Moreover, all the orientations of worldly existence, along with the obstacles encountered in ignorance, are fundamentally difficult to dissolve. How, then, can there be any true elevation or growth? Indeed, it is hard to achieve real efficacy.
The Fundamental Efficacy of the New Consciousness-Only School
It is essential to first understand: what are the obstacles to the problem? One must realize that human existence is merely a fleeting passage through time and space, caught in the cycles of rebirth and hindrances. Sentient beings, in their struggle for survival, inevitably seek basic principles for daily life. Yet, to elevate humanity upward is profoundly difficult!
If one adheres strictly to the religious scriptures of the past, numerous illusions and obstacles will indeed arise! Thus, it becomes difficult for genuine practitioners to cultivate through the practice of giving, which requires seeing through the illusions of the human world—not merely living for the sake of survival. Consider this: in the present era, with the increasing number of human disasters, can we truly comprehend their meaning?
Our time in this mortal world is fleeting, and thus it is essential to have a true method of return and a great path like a heavenly ladder. This is the way to achieve growth and transcendence in one's lifetime, and indeed the proper path to follow. If one cannot broaden their vision and open their heart, merely integrating the strengths of other religions would be like working behind closed doors, isolated and ineffective.
南無虛空上德人天古佛　降跋三勉勵於
The Sacred Teachings of Confucianism, The True Heart School of Buddhism, The Great Dao Court of the Ultimate, The Chongxin Hall by Imperial Decree of the Virtuous.
On the eleventh day of the Plum Blossom Month in the year Xīn-Mǎo of the Tiānyùn cycle, during the hour of the Dog.
Alas! What truly makes the heart revere is the unparalleled act of analyzing the "Great Dao's Consciousness-Only" — the firsthand materials from Heaven. To thoroughly comprehend and practice all true cultivation, one must apply it faithfully, for only then can greater benefits be attained. Thank you all for your hard work! Farewell.
Namo, all beings are Tathagata;  
The heart dharma of Dipamkara is open to all.
The Ancient Buddha descends to establish the guiding principles,  
The Great Dao of Consciousness-Only is propagated and arranged.
Editorial Notes
I. The Great Dao: It is founded upon humanity and all sentient beings, aiming for upward growth and elevation within the human realm. This necessarily requires a genuine and practical method to guide one back to the fundamentals. Only then can humanity and all sentient beings achieve true growth, with learning as the foundation, thereby cultivating virtuous causes and conditions to ascend, transcend, and progress.
II. The Great Dao: In the stirring of thoughts and intentions regarding human existence, one cannot comprehend that every sentient being must first enter the repository consciousness. Only then can one, through one's own mind, thoughts, and awareness, achieve mutual resolution of problems, as well as mutual learning and growth within the chain of affairs. It is through accumulating each experience that knowledge can be applied in the next instance.
III. The Great Dao: For those who follow religious beliefs, it is essential to understand in this human world that every action and behavior draws upon causes from previous lives or accumulated karma, thereby forming each cycle of cause and effect. Why must it be this way? This is something that sentient beings among humanity cannot fully comprehend. It also manifests that the retribution of cause and effect is truthfully enacted in the present moment.
IV. Vijnapti-matrata: This is the understanding of the causal cycles from a previous life or multiple lifetimes, leading to different perspectives and actions regarding events. It involves recognizing that when each sentient being enters the chain of affairs, the principles of Vijnapti-matrata should be applied. However, due to a lack of understanding of its function and terminology, being swayed by problems is inevitable. Thus, it is essential to know and penetrate this truth as it is.
V. Consciousness-Only: This refers to the fact that every sentient being has long been applying the "principles of Consciousness-Only" in their existence, yet they are unable to understand how to connect the interrelated knowledge and its application. Consequently, they fail to derive greater benefit and are often interrupted by their own ignorance in the process, losing sight of the interconnectedness of past causes and conditions.
VI. Consciousness-Only: For all religious believers in the human world, it is a method of upward transcendence. It can be said that if one can understand the fundamental principle of the Great Path as Consciousness-Only, one can perceive the delusions and obstacles in past scriptures. To achieve genuine transcendence, it is precisely because it is extremely difficult to dissolve these delusions and obstacles that one must deeply comprehend their inner meaning.
VII. The Great Dao is Consciousness-Only: This enables all religious believers to break free from the delusions of past scriptures and grow through their own fundamental consciousness. It can be said that it greatly reduces the confusion and groping through time and space. Such conditions are precisely what allow one to attain the fruition of Buddhahood in a single lifetime, entering into upward achievement and transcendence, and also returning to perfect fulfillment.
Eight, The Great Path is Consciousness-Only: This is the fundamental basis for human existence and cultivation, providing the correct methods for application. It also allows oneself to navigate the delusions and obstacles of each lifetime with relative ease and upward growth. To achieve this, it is essential to understand that the complete achievements of contemporary technology stem from the compassionate grace and virtue of Heaven, guiding four hundred million Buddha’s children toward their return.
IX. The Great Path of Consciousness-Only: This is for all religious practitioners to gain greater knowledge within their own faith, enabling them to understand and apply it truthfully in daily life. Regardless of religious affiliation, one may explore the Great Path of Consciousness-Only as a means to accumulate greater resources, allowing for more authentic application in the future.
Ten. The Application of the Great Dao's Consciousness-Only: In the celestial texts of the Great Dao series, all the delusions and obstacles encountered in the spiritual practices of various religions are truthfully elucidated. These teachings are also genuinely imparted to sentient beings, enabling them to reduce and completely resolve karmic hindrances within a single lifetime. Furthermore, when karmic retribution comes to claim its due, it allows for the clear and truthful remote redirection of future outcomes.
Eleven. The Function of the Great Dao of Consciousness-Only: It is to dissolve all issues in the human world, allowing karmic creditors and debtors of cause, condition, and retribution to mutually elevate and enter the stage of future accomplishment. This requires genuine and practical methods to dissolve obstacles and harmonize problems in the human world, enabling all accomplished transcendents to achieve greater authenticity.
Twelve. The Writings on the Great Dao and Consciousness-Only: These are precisely the fundamental virtues bestowed by Heaven upon the human world, and they represent the only true path to Buddhahood in the world. They enable one to thoroughly resolve all cycles of cause and effect within a single lifetime. If they cannot be applied truthfully in this life, they will remain for future application across time and space. This applies equally to all religions, without distinction.
Thirteen. It is accomplished. With regard to the works, supporting their printing, preaching, and distribution... all these contribute to genuine merit and growth for the future. Without distinction of any religion or nation, they must be promoted truthfully. Only then can four hundred million Buddhist disciples be guided to return. It is also observed that the methods of the Chongxin lineage can be applied truthfully in the present, accomplishing oneself and accomplishing all sentient beings.
Homage to the Ancient Buddha Dipamkara, who descended to establish the precedent for incarnation.
The Sacred Teachings of Confucianism, the True Buddha Heart School, the Great Dao Hall of the Wuji, and the Chongxin Hall under the Imperial Decree.
On the eleventh day of the Plum Blossom Month, during the Xu hour, in the Xinyou year of the Tianyun cycle.
Aha! It truly brings immense joy to the Chongxin lineage, that the heavenly mysteries can be faithfully transmitted to the mortal realm, guiding the four hundred million Buddhist disciples back to their origin. This necessitates genuine propagation and promotion, not merely confined to a single religious belief. For it is difficult to achieve upward growth and transcendence otherwise. How, then, can one apply this to benefit oneself and ascend?
The fundamental basis of the Great Way and Consciousness-Only, when fully realized, leads to greater completeness, which is the true and thorough understanding of the Great Way and Consciousness-Only. This is also due to the necessity derived from the attainment of a single lifetime. Only then can it yield genuine efficacy, enabling the application of the "New Consciousness-Only Studies" of the Chongxin Sect lineage, thereby truly dissolving the consequences of karmic misfortunes. Thank you all for your hard work. Farewell!
2015, 0311, 1234◎＃※    OK;
Vice Chairperson of Chongxin, Immortal Ma
Deputy Master of the Chongxin Sect, Immortal Ma Gu  
Guardian of the Complete Book of the Great Dao's Consciousness-Only Doctrine
The time for widespread propagation is at hand,  
Yet the virtues and intentions of sentient beings vary greatly.
◆ Decree ◆
完書繳旨
Today marks an auspicious and joyous occasion for the Chongxin Lineage. With the completion and submission of the treatise on the Great Dao and Consciousness, it can be said that the Chongxin Lineage has ascended to a new level of transcendence. Now, as this auspicious moment has arrived, the lineage is commanded to dispatch the Immortal Maiden of Void Principle and Virtue, the Immortal Maiden of Void Color and Spirit, and the Immortal Maiden of Void Color and Blossom to welcome the Sacred Decree of the Wuji, thirty li away, to the hall with reverence.
By the second decree, the Celestial Venerables of Void-Space Imperial Transmission, Void-Space Dao Transmission of Virtue, and Void-Space Dragon Soaring—three in total—were dispatched to a distance of twenty li to reverently receive the Sacred Decree of the Wuji and escort it to the hall for proclamation. All other divine beings, along with the adepts and scholars of the Wuji Great Dao Academy, were to line up in order to await the arrival, ensuring no breach of decorum.
Before the Throne of the Limitless, Immortal He Xiangu.
Before the Throne of the Limitless, in attendance upon the Imperial Mother, Immortal He Xian'gu arrives bearing a sacred decree.
Descending to revere the heart, granting revelation—  
The Great Way of Consciousness-Only is now fully composed.
Tonight, the sacred decree of the Wuji realm descends upon the Chongxin Hall to be proclaimed, as both deities and mortals bow in reverence.
Imperial Decree: To Be Proclaimed
Respectfully Received
The Supreme Celestial Mother of the Wuji decrees:
The Holy Mother resides in the Celestial Realm of Li, overlooking the Southern Jambu Continent. She hopes that all original souls may ascend and transcend, and that compassionate religions may share Her concerns. Yet now, such extraordinary opportunities are gradually fading, and genuine efficacy is hard to achieve. All are deluded by the illusory scenes of the mundane world, pursuing mere sustenance, unable to comprehend the true principles and restore their innate divine nature.
Such actions truly fill this mother's heart with profound sorrow. Yet, since its establishment in the Bingzi year, the Yichongxin Hall of Taoyuan in Taiwan has now passed fifteen winters and summers. It has achieved remarkable merits in educating and transforming the human world, and has even produced exceptionally fine works in the "Dadao Series Celestial Books."
Each volume is based on the true principles, and every chapter contains the wondrous wisdom of return. This truly brings immense comfort to this mother. Now that it is completed—the thirtieth volume of the Dadao series, "Dadao Consciousness-Only," has been finished—it is only fitting to reward the divine and human beings for their united efforts, working together for the mother's heart to achieve self-fulfillment and guide all spiritual children toward growth.
Such a feat of merit can be regarded as a model for all humanity, capable of aiding this mother in delivering salvation to all beings.
The return of the Lingzi; it is indeed in accordance with this divine design, descending into the human world, and bestowing upon each participant three thousand great merits. Based on full attendance, additional reverence is given to the merits of the heart, spirit, and Buddha, elevating them by three grades, thereby manifesting tangible recognition for the contributions to teaching and guidance.
Now, this kind of merit can be transformed into future blessings, granting Chongxin the extraordinary opportunity to truly embody the heavenly way and propagate its teachings on behalf of heaven. With this occasion, the fifty-three scholars of the twentieth cohort of the Wuji College of the Great Dao have returned to the Wuji Realm of Principle for further refinement, which fully demonstrates that the educational opportunities provided by Chongxin are truly extraordinary.
It is the Mother's heartfelt hope that this can be further sustained and even more sublimely expanded and propagated, enabling sentient beings to fully comprehend the celestial text of "The Great Path of Consciousness-Only," thereby returning, transcending, and growing to achieve elevation. Thus, the Mother has again commanded Immortal He Xiangu to respectfully bring three vessels of divine nectar, to be added to the tea at Chongxin Hall—two vessels for the students and one for the immortals and buddhas—as a reward for their diligent efforts in sharing the Mother's burdens and alleviating her toils.
The Supreme Mother of the Wuji issues a 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 fifteenth day of the Plum Blossom Month in the year Xinyou of the Tianyun cycle, at the hour of Xu.
Congratulations to all the deities and students of Chongxin, and also to the distinguished lineage of the Ma Xiangu sisters for their celestial achievements. Your hard work is deeply appreciated. The sacred decree has been proclaimed. We shall visit again another day. Farewell, everyone.
Chairman of the Chongxin Sect, the Heavenly Lord of Literary Grace and Enlightenment in the Void
Lord Wenhang, Sovereign of the Chongxin Hall,  
Spreads the grace of culture, guiding all beings to rely upon his teachings.
The essence of the complete scriptures of the Great Path lies in consciousness-only,  
To propagate and deliver all sentient beings.
I sincerely rejoice for the Chongxin lineage, as the grace of Heaven descends upon the mortal world, bringing greater elevation to all humanity. By employing the Buddhist doctrine of "Consciousness-Only" as the means of teaching, one can achieve self-realization while also guiding sentient beings to return to their origins. This will yield profoundly beneficial effects.
This extraordinary and auspicious set of circumstances has earned the approval of Heaven. Now, following the completion of the proclamation of the Sacred Decree from the Wuji, we proceed to receive the Jade Edict of the Haotian, which is to be proclaimed in this hall. It is commanded that the Imperial Lord of Wuji City God, the True Lord of Wuji Life Director, and the Honored King of Wuji Vast Grace from our lineage be dispatched twenty li away to respectfully receive the Jade Edict of the Haotian and bring it to the hall.
By the second decree, the Chongxin Sect lineage was dispatched, with the Wuji International Guanyin Bodhisattva, the Wuji Japanese Guanyin Bodhisattva, the Wuji Bai Shengli Guanyin Bodhisattva, and others respectfully receiving the Heavenly Jade Decree ten li away and bringing it to the hall. The remaining divine beings and human disciples, along with the cultivators of the Wuji Great Dao Academy, lined up in formation to await the arrival, ensuring no breach of etiquette.
The Venerable Celestial Envoy Luo
The Heavenly Emperor dispatches an envoy to bestow reverence upon the heart;  
The Great Way, through consciousness alone, brings true joy to the heart.
The completed book is presented to the emperor, delighting the sacred heart;  
The esteemed Heavenly Lord descends, bestowing virtuous intentions upon the heart.
By Imperial Decree, the Heavenly Jade Edict descends in reverence to the heart, proclaiming to all. Gods and mortals alike bow in humble prostration.
Jade Edict: Proclaim and Read
Respectfully Received
The Great Heavenly Jade Emperor, the Supreme Sovereign of Mystical Divinity, proclaims by the Jade Decree:
I, the Supreme Sovereign, hold the highest authority. For all sentient beings of Jambudvīpa, within the course of spiritual education, I hope that there will be those who truly act on behalf of Heaven to propagate and deliver salvation, endowed with a sublime predestined mission to serve as the vanguard of the Great Dao. Now, with the establishment of the Yi Chi Chong Xin Hall in Taoyuan, Taiwan, works have been composed specifically for the series of celestial texts on the Great Dao.
To date, the thirtieth volume of the Dadao series, "The Only Consciousness of the Great Dao," has been completed and submitted to fulfill the divine decree, in order to facilitate its future promulgation for the benefit of the world. This will aid religious practitioners in attaining the auspicious opportunity to truly transcend and return to the celestial ladder. Now, with the extraordinary affinity of the Yichi Chongxin Hall lineage, the book has been finished and the decree fulfilled.
In another elevation for the human world, the growth and achievements of religious practitioners who have attained such merits are truly worthy of commendation and congratulations from the Heavenly Realm. The volumes of celestial texts authored by the Yichongxintang lineage each fully manifest the true meaning of the Heavenly Realm, thereby dispelling the obstacles of ignorance in the human world.
Moreover, in the successive cycles of sublime and wondrous principles, there exists the correct and true truth to be disseminated below.
In the present era, it is rare to have the "Dadao Weishi Series Celestial Books" completed. It is only fitting to reward the merits of the deities and individuals of Chongxin, and to fully transfer these achievements into resources for the future propagation of the Chongxin lineage.
Thus, the Chongxin lineage can be blessed with an endless stream of fortune and wealth as support. This is the result of fifteen years of diligent effort by Chongxin, which has facilitated this karmic opportunity to guide sentient beings back to their origins, enabling them to achieve self-improvement and transcendence. Such efforts are truly worthy of the affirmation and praise of Heaven. By genuinely aligning with the source of Heaven’s nourishment, one embodies the fundamental practice of acting in accordance with the Heavenly Way and proclaiming Heaven’s teachings, thereby establishing sublime and meritorious fruits.
The Supreme Celestial Jade Emperor, the Exalted Sovereign of Mysterious Divinity, promulgates this Jade Edict at
The Sacred Teachings of Confucianism,  
The True Heart School of Buddhism,  
The Great Hall of the Ultimate Boundless,  
The Chongxin Hall, Reverently Established by Divine Decree.
On the fifteenth day of the Plum Blossom Month in the year Xinyou of the Tianyun cycle, at the hour of Xu.
Congratulations to the Chongxin Sect for once again receiving the affirmation and praise of the Heavenly Realm. I, an immortal, must now swiftly return to the High Heaven to report on my mission. I shall visit again another day to trouble you all. Thank you for your hard work. Farewell!
Supreme Master of the Heart-Worshiping Sect, Emperor Wenheng, Sovereign of the Southern Heaven
The Sacred Emperor of the Southern Heavens descends in auspicious ceremony,  
Bestowing virtue and purpose upon the lineage of the Chongxin Sect.
The Doctrine of Consciousness-Only has fulfilled its purpose,  
Completing the book in celebration of the covenant of virtue and blessings.
All Saints and Buddhas, virtuous beings, and the scholars of the Wuji Great Dao Academy, good evening. Today, the Sacred Decree from Wuji and the Jade Edict from the Heavenly Court have been fully promulgated. This marks an even greater opportunity for the Chongxin lineage to create and expand, paving the way for a new dimension of efficacy in the future propagation of the Dharma.
Now it has been decreed by Heaven, to foster the extraordinary conditions for the propagation of the Dharma in the future.
The condition is to be diligently fulfilled by the Chongxin Sect lineage through the implementation of all regulations, systems, codes, and norms. It is essential to establish and carry out these guidelines faithfully, so as not to disappoint the expectations of Heaven. For the institutional framework of the True Buddha Heart Sect lineage, this is imperative. In the next sacred decree, these matters will be thoroughly analyzed, which is the correct path.
Key Highlights from the Dadao Weishi Series:
The essence of the Great Way lies in Consciousness-Only, which can be said to encompass far too much. Through the boundless compassion and virtuous grace bestowed by the divine immortals and buddhas in the heavens, humanity has received countless benefits. One may gradually study and comprehend each of the following points to realize that all of them are present in the reality of daily life. Yet, it is fundamentally difficult to grasp the principles of "Consciousness-Only," precisely because they are the very actions and behaviors we apply every day, every hour, and every moment.
What is consciousness-only: It means that the existence and reality recognized by the mind alone are merely part of this process of existence that everyone experiences, yet remains largely unknown, as it is interconnected with names, forms, and functions. So, what is meant by consciousness-only? It refers to the recognition that all laws of existence are perceived solely by one’s own inner mind, precisely through the connection with the sense faculties in daily life—eyes, ears, nose, tongue, body, and mind—which in turn activate the external objects of perception: forms, sounds, scents, tastes, touches, and mental phenomena. This interlinking drives the entire course of existence, all of which manifests through "the recognition by mind alone."
Consciousness-Only Studies: It has always been relatively abstruse and difficult to comprehend, which has deterred many in the past from venturing into its exploration. The True Buddha Heart School employs terminology more accessible to ordinary beings, reinterpreting the principles of "New Consciousness-Only Studies" to offer greater benefits to those genuinely interested in delving into its profound depths.
In past times, it was necessary for such teachings to be studied within Buddhist universities and Mahayana institutions. Now, with the compassion of Heaven, more accessible and easily understood terminology is employed in these writings, making it easier for human beings to comprehend. By initiating from the mind and consciousness, greater benefits can be gained. How does growth occur within the processes of "arising of the mind, stirring of thoughts, entering into intention, and storing in consciousness"? Furthermore, how should one understand all the phenomena of existence? In every action, there must be contact between the senses and their objects for manifestations to arise. This gives rise to all aspects of the reality principle. Only by understanding the entire process of these principles can experiential wisdom be formed. Once wisdom emerges, it is necessary to apply these principles so that all beings may benefit.
All sentient beings are also subject to the law of impermanence, often undergoing constant change. This is the process of life as a singular journey, which inevitably unfolds within the eternal law. In all the actions of sentient beings, how can one transcend through the law of selflessness, and who is it that achieves such transcendence? It is hoped that after reading the celestial text "Dadao Weishi" (The Great Path of Consciousness-Only), everyone can clearly comprehend its profound meaning, thereby achieving self-fulfillment and benefiting others.
Master Lixin Guangming respectfully inscribed.
2015, March 11, 13:20 ◎＃※ OK;
The complete manuscript of "The Great Dao: Consciousness-Only" is now ready for editing.