Dadao Series — Book 3
English Edition · 大道回歸
◆ Prefaces ◆
The Great Dao Returns to Its Origin – Editor's Note
Volume Three of the Heavenly Scriptures of the Great Dao Series – The Great Dao Returns to Its Origin, which is precisely constructed upon the theories of Consciousness-Only (Vijñaptimātra). For human Sentient Beings engaged in religious faith and spiritual practice, nourishing life in the human realm is a necessity. Without distinguishing any nation or race, every individual requires the balance of food, clothing, shelter, transportation, education, and recreation to attain physical and mental well-being.
Table of Contents for The Great Dao Returns to Its Origin – The primary headings represent the true rationale of the holistic construction, providing humanity in their spiritual practice with a means to reduce thirty to fifty years of groping in Ignorance. In the human realm, having the initial mind is precisely based on the self-nature and Buddha-nature; it initiates the Heavenly Mandate of the primary cause, enabling the fulfillment of the functions within completing one's vows.
In the process of truth, falsehood, and illusion, it is necessary to utilize the false to cultivate the true, and to be fully equipped with both Wisdom and Blessings. This is precisely achieved by passing through the experiences of obstacles of principle, obstacles of phenomena, and self-bondage, which transform into the trials of demonic tribulations. Forming obstacles of hindrance, obstacles of delusion, obstacles of karma, and obstacles of cognition, only after a period of testing and tempering can one resolve the kalpic tribulations.
From within the arising of thoughts and movement of mind, there is the discovery of the Transcendent Nature, Pure Spirit, and Defiled Consciousness. Regarding the Universal Salvation of the Three Realms, through Suchness, Soul, True Self, and Original Spirit, there is the complete possession of the Tathagata-garbha. In the process of Bodhi, enlightenment, illuminating the mind, and perceiving the self-nature, it is endowed by perfect awakening, self-awakening, and complete fulfillment.
Proclaiming the true interpretation of the Primordial,
Walking the Great Dao of Heaven and Earth,
Establishing the norms of the Altar of Apricot,
Guiding Sentient Beings to return to their origin.
Repaying the Cause and Effect of countless lifetimes,
Returning to the origin by utilizing the false to cultivate the true,
Fulfilling the Heaven-endowed mission,
Surpassing contemporary technology.
The Great Dao is selfless and non-action, and yet there is nothing it does not do. It is because there are human beings in the human realm that the self-nature can be manifested and opened; it is also because there is humanity that the Buddha-nature can be drawn forth to accomplish Sentient Beings. In the human realm, after Sentient Beings fall into the mortal world, they immediately lose themselves. Furthermore, because humans dwell in the world and are deluded by the false illusions of the mortal dust, their self-nature is obscured, and the manifestation of the five spiritual penetrations is further diminished.
Speaking of the present, because of what was lost in the past, and now with technological civilization and the elevation of knowledge, the mind has become more desolate and empty than in the past. Also, because people are less aware than in the past of what is inherently possessed within themselves, in the present they naturally seek outwardly, unaware that they themselves are fully endowed with the inherent foundation of self-nature.
Buddha-nature is what is spoken of in the present, whereas in ancient times it was called self-nature. The self-nature is what one possesses oneself, and the Buddha-nature is also what one possesses oneself. It is absolutely not the case that only those who become Buddhas, Immortals, or Sages can possess Buddha-nature, Immortal-nature, or Sage-nature. It is merely because present-day Sentient Beings have deluded and obscured themselves that they are compelled to speak of: Buddha-nature!
Regardless of whether one speaks from the perspective of the Three Teachings, Buddha-nature, Immortal-nature, and Sage-nature are all doctrines established by present-day Sentient Beings who have deluded and obscured themselves. Therefore: Buddha-nature, Immortal-nature, and Sage-nature are all simply the same self-nature. Whether the self-nature can be drawn forth and elucidated depends on whether one can return to the self-nature. Returning to the self-nature enables one to manifest the Buddha-nature, Immortal-nature, and Sage-nature.
Furthermore, because it is inherently possessed by oneself, outsiders cannot obtain it, nor can it be transferred. It is only because one is in a state of delusion and obscuration, failing to understand one's inherent original endowment, that one abandons what is one's own and seeks the Buddha-nature outwardly. May I ask, can Sentient Beings attain it thus? Reflect upon this and it will become clear! The Buddha is originally Sentient Beings, and Sentient Beings are precisely the Buddha; the only difference lies in delusion and enlightenment.
The ancients said, "Bodhisattvas fear the cause, while Sentient Beings fear the effect." This means that within the arising of thoughts and movement of mind, one must sever the karmic causes and effects in the human realm, preventing them from forming karmic retributions that harm oneself. Furthermore, one should allow the fruits of virtue and goodness to sprout and develop. Good causes and good conditions are thus unfolded. Regarding the arising of thoughts and movement of mind of a person, this is one's own inherent duty.
Can the self-nature and Buddha-nature be elucidated? One must observe how to return to one's own nature! Being able to comprehend the nature of Sentient Beings, one can attain enlightenment: Buddha-nature, Immortal-nature, and Sage-nature are all inherently possessed within oneself. It is not merely attained through spiritual practice or acquired by doing good. It is not the case that only great virtuous people and Sages possess the Buddha-nature, while Sentient Beings do not possess the Buddha-nature and self-nature. Is this not so!
The initial thought of a person arises precisely before the mind's eye; therefore, in the human realm, one can practice and uphold all origins of conditions. Because there are the myriad conditions in the human realm, the principles of all things and all affairs can be accomplished. The arising of thoughts and movement of mind of humanity encompasses the origins of all things. Whether the practice amidst the movement of conditions is good or bad for everything is accomplished by the arising of thoughts and movement of mind.
Is it the causes and conditions of virtue and goodness? Or the causes and conditions of evil and calamity? It must depend on one's past experiences, accumulating the origins of conditions that should be practiced and those that ought to be practiced. The arising of thoughts and movement of mind of humanity is precisely the beginning of all myriad conditions. At the beginning of these myriad conditions, human actions will alter the good and the bad, the virtuous and the evil. Such human factors are all decided by what humans do and how they act.
When the origins of human causes and conditions can be clearly understood, there must be a space to change one's mindset. Amidst the myriad conditions in the human realm, through religious spiritual practice, the originally unwholesome and calamitous causes and conditions can be transformed into virtuous, good, and favorable causes and conditions. This also occurs in the arising of thoughts and movement of mind of humanity, which is precisely at the beginning of all causes and conditions, and is also called encompassing the cause and initiating the movement.
Inscribed by Chan Master Lixin Guangming before the second edition of the Heavenly Scripture of The Great Dao Returns to Its Origin
The Zhongyuan Festival of the Dingyou Year, August 2017
Volume Three of the Great Path Series
The Return of the Great Path – Recommended Preface
The Arising of Mind: Before it sprouts, it is merely personal inner thought. When it moves to the stirring of thought, it remains only within one's own domain, not yet forming the beginning of any causes and conditions. Regarding future actions in the human world, because of the process of thinking, whether good or bad, they are all influenced by past experiences, affecting what one ought to do. All of this can be understood from the very arising of mind.
The Stirring of Thought: It resides in the depths of the mind, not yet developing outward. All causes and conditions are merely within one's own domain. If it develops outward, it becomes a conjunction of causes and conditions. Passing through this conjunction of causes and conditions inevitably yields karmic retribution, whether it be virtuous merit or evil calamity. All of this requires human thinking combined with action to potentially achieve the goal.
Human beings often fail to understand the arising and stirring of thoughts in others. Yet, within the space of human thought, the power of mental waves expands around oneself. Formed by this power of mental waves, without needing to observe the causes, one can understand whether it is virtuous merit or evil calamity, distinguishing good from bad by its color and aura. Thus, in human life, the "arising and stirring of thoughts" is of utmost importance.
To accomplish all affairs in the world, human beings must rely on the arising and stirring of thoughts to unfold all matters. Otherwise, if there is no arising and stirring of thoughts, how could the development of all things and affairs be achieved? Indeed, because humans possess thought, they can create blessings for sentient beings in the human world, and they can also destroy the blessings of sentient beings. The two form a tremendous difference.
Within the arising and stirring of thoughts of human beings, if one can first eradicate the seeds and causes of unwholesomeness, one will not suffer the torment of evil calamities. Can sentient beings understand this? It is exceedingly difficult! Yet, within the arising and stirring of thoughts, lies the creation of all causes and conditions for all things. If one can transform and eradicate the thoughts of unwholesome seeds and causes through action, one can greatly reduce many karmic obstacles of cause and effect!
For sentient beings to truly liberate themselves in this present life, they must attain "self-awakening" to reach the state of perfection. Furthermore, if sentient beings cannot awaken themselves, no matter how profound their merit and blessings, they cannot reach the realm of transcending the self-nature. Can sentient beings awaken themselves? This is precisely the most essential practice that sentient beings today must possess!
Suppose self-awakening is not expounded by the Original Spirit, nor does it pass through external trials and demonic tribulations; it will inevitably be difficult to accumulate experience. In human life, if one does not accumulate experience to transform it into Wisdom, one will certainly have no opportunity for achievement in the present world. Human existence must apply the accumulation of experience.
Only then can it be transformed into Wisdom, which is the condition and action possessed by sentient beings. If human sentient beings merely practice for the sake of practice, do good for the sake of doing good, and create merit for the sake of creating merit, they will often be influenced by their own consciousness, doing only what they like, and often failing to manifest the Suchness inherently possessed.
Can sentient beings today practice not for the sake of practice, do good not for the sake of doing good, and create merit not for the sake of creating merit? If one can break through this concept, it is the true elevation of the self. From self-awakening to awakening others is precisely the fundamental condition for transcendence. The Buddha said, "How can the self-awakened one truly awaken themselves?" The Tathagata comes yet goes; can one understand the true meaning of the Tathagata coming yet going?
In the process of human life in the present world, if one does not pass through the Amala-consciousness to achieve the Wisdom of the Dharmadhatu Essence, but merely stagnates in the Alaya-consciousness and the Great Perfect Mirror Wisdom, one will have no opportunity to achieve oneself, and thus cannot truly be the Tathagata who comes yet goes. Instead, human life is merely a succession of connected reflections.
All sentient beings love the Tathagata Buddha, but do not know that the Tathagata Buddha is also achieved through the practice of sentient beings. Only in the process of mind and root consciousness, by achieving the Great Perfect Mirror Wisdom from the eighth consciousness, the Alaya-consciousness, and entering the ninth consciousness, the Amala-consciousness, achieving the Wisdom of the Dharmadhatu Essence—that is, non-retrogression from the cycle of reincarnation. This is what human sentient beings yearn for.
The Awakened One: is precisely the sentient being who has realized. By realizing oneself, one can realize all things. By realizing all things, one can realize heaven and earth. One can also realize the process of the universe. Human sentient beings living on Earth are merely a single seed in the vast ocean. Heaven, earth, and the universe are all the same Mind. All things and sentient beings in heaven and earth are also the same Mind.
Can one truly introspect and awaken oneself? One must look at one's own actions and distinguish them. Humans can practice the virtuous blessings of all things in heaven and earth, and the Buddha can also practice the virtuous blessings of all things in heaven and earth. Thus, the two illuminate each other, becoming the virtuous blessings of all sentient beings and things in the universe, heaven, and earth. Yet, when the Original Spirit cannot be purified, how can one be the Tathagata who comes yet goes?
In experience, whether it is sour, sweet, bitter, or spicy, it is all within one's own comprehension, and obtained through one's own experience. It is precisely what is accumulated, realized, transmitted, and passed through with indelible depth. By knowing one's own essence through experience, one realizes one's own True Reality and Buddha-nature. Only then can one transform from "gradual awakening" into "sudden awakening" to transcend in the present world!
Self-awakening must be perfect; perfection must be able to be perfectly complete. How to be perfectly complete and perfectly full, perfectly full and perfectly complete, is precisely the necessary goal that sentient beings must follow in their practice. Otherwise, even if one becomes a Buddha, one is not truly a Buddha, but merely a "not" (弗), and may also transform into a demonic nature. Only by adding humanity is there the opportunity to become a Buddha; thus, sentient beings are humans and not yet Buddhas.
Inscribed by Dharma Master Lixin Guangming before the reprint of Volume Three of the Great Path Series
The Zhongyuan Festival of the Dingyou Year, August 2017
懿旨
Chairman of Chongxin, Holy Emperor Wenheng
September 27, 1996; the fifteenth day of the eighth lunar month in the Year of the Bingzi (Friday)
The Sacred Altar receives the Heavenly Mandate,
The Ultimateless descends to govern the Chongxin.
The Way of Heaven is selfless, entrusted to the mind;
Only virtue assists, and the True Mind is upheld.
Respectfully Receiving the Heavenly Mandate
Tonight, we respectfully receive the Imperial Decree of the Mother of the Ultimateless, commanding the God of the Earth and Harvest of this altar to welcome the divine carriage thirty li away, and also commanding the Living Buddha Ji Gong of this altar to welcome the divine carriage twenty li away. The remaining deities and mortals shall form ranks to await the carriage, without any breach of etiquette!
Before the Carriage of the Ultimateless, Immortal Maiden Dong Shuangcheng
The sacred lineage of the Yichi Altar embraces a new epoch;
The principles of Chongxin spread throughout the earth.
The Empress Mother descends to decree the writing of the Heavenly Book;
The Great Way returns to universal truth.
Tonight, respectfully bearing the Imperial Decree of the Empress Mother of the Ultimateless, descending upon the Sacred Chongxin Altar, we reverently heed the Mother's command. Deities and mortals form ranks and prostrate, without any breach of etiquette!
The Imperial Decree is Opened and Read
Respectfully Received
The Empress Mother of the Ultimateless, Great Heavenly Worthy, decrees:
The Mother resides in the sacred realm of the Heaven of Principle, observing the ways of the world and the hearts of humanity. All are swept away by rampant utilitarianism, unable to truly bring forth their selflessness to broadly transform Sentient Beings. In the present age, few cultivation disciples can comprehend the Mother's heart! All are deluded by the pursuit of worldly scenes, finding it exceedingly difficult to plant seeds for their self-nature Buddha-body and to grow upward.
Now, the cultivation disciple Chen, the spirit writer of the Sacred Chongxin Altar, opens the hall to broadly save Sentient Beings and extensively demonstrates the model of transformation and teaching. This truly brings the Mother great joy. Therefore, I personally issue this Imperial Decree, commanding the Ancient Buddha of the South Sea and the Living Buddha Ji Gong to serve as the principal immortal masters for the writing, with the holy deities and Buddhas of the Three Realms as accompanying immortal masters.
Through the writings and elucidation of the Dharma by the spirit writer Chen, it is hoped that all cultivation disciples, regardless of the three teachings of Confucianism, Daoism, and Buddhism, as well as any newly emerging lineages, can all return. Furthermore, without discriminating any religious differences, they can all complement each other to elevate and return, which is the growth and transcendence expected by the Mother's heart.
The Mother's heart specifically names it: "The Return of the Great Way," hoping that all Original Spirits can elevate and return, which is what the Mother anticipates. The reception of the decree and the writing shall commence on the fifteenth day of the eighth lunar month; the Mother specially offers encouragement to reward the hard work of all children and deities. Upon the completion of the writing, merits shall be bestowed to recompense the shared toil.
Revere it and do not neglect it; do not fail the Mother's will. Deities and mortals kowtow to express gratitude.
The Empress Mother of the Ultimateless promulgates the Imperial Decree to
The Sacred Altar, Chongxin Hall
The Heavenly Cycle, Year of Bingzi, eighth lunar month, fifteenth day
Chairman of Chongxin, Holy Emperor Wenheng
Continuing to receive the Jade Decree of the Vast Heaven, which is promulgated at the hall, commanding the God of the Earth and Harvest of this hall to welcome the divine carriage twenty li away, and further commanding the Bodhisattva Avalokiteshvara of this hall to welcome the divine carriage ten li away. The remaining deities and mortals shall form ranks to await the carriage, without any breach of etiquette!
Imperial Commissioner, Immortal Venerable Li Taibai
The Vast Heaven descends the decree to the Sacred Altar;
Revering the mind and revering virtue, principle is manifested.
The Daoist mind greatly manifests the majesty of Heavenly virtue;
The Great Way returns to save Sentient Beings and is proclaimed.
Respectfully bearing the Jade Decree of the Vast Heaven descending upon the hall, deities and mortals prostrate!
The Jade Decree is Opened and Read
Respectfully Received
The Great Heavenly Worthy of the Jade Emperor, the High Emperor of the Mysterious Spirit, decrees:
We reside at the supreme position of the Nine Five, observing the Southern Jambudvipa, the island of Taiwan, and Taoyuan. The Sacred Chongxin Altar, and the spirit writer Chen, embodies Heaven and practices the Way, being non-action and selfless, sacrificing and dedicating, writing books to elucidate the principle, and broadly transforming the Sentient Beings of the earth; Our heart is greatly pleased. We bestow a Jade Decree, commanding the Ancient Buddha Daoji of Nanping and the Ancient Buddha of the South Sea to serve as the principal immortal masters for the writing.
With the holy deities and Buddhas of the Three Realms accompanying, the book shall be named: "The Return of the Great Way"; to enlighten Sentient Beings through the methods of elucidating the principle and teaching, hoping that the Original Spirit children of the Nine Two can all return, and to comfort the weeping heart of the Mother who longs for her children; on the day the decree arrives, writing shall commence on class days, not limited by time but focused on early completion, to promulgate the achievement of teaching the world for longevity.
It is hoped that all cultivation disciples can embody Heaven and practice the Way, dedicating and sacrificing without action, to achieve "The Return of the Great Way," guiding the confused path of cultivation, guiding the Original Spirit children to manifest and promote all Buddha-nature, and to achieve Sentient Beings, with the elevation of the mind and nature being of utmost importance, which is what We anticipate. On the day the book is completed, rewards shall be given according to merit.
Revere it and do not neglect it; do not fail Our will. Kowtow to express gratitude.
The Great Heavenly Worthy of the Jade Emperor, the High Emperor of the Mysterious Spirit, descends to promulgate the Jade Decree to
The Sacred Altar Chongxin Hall
The Heavenly Cycle, Year of Bingzi, eighth lunar month, fifteenth day, Mid-Autumn Night
Vice Chairman of Chongxin, Lady Yuanjun of the Ultimateless, Immortal Maiden Ma
The Vice Chairman's compassionate love saves the Original Spirits;
Before the seat, the virtuous disciples possess sincere hearts.
Immortal Maiden Ma descends to recount the causes;
The Chongxin Altar receives the Heavenly guidance.
The Task of Receiving the Decree and Writing
Today, this hall respectfully receives the Imperial Decree of the Ultimateless and the Jade Decree of the Vast Heaven to write the Heavenly Book, named: "The Return of the Great Way." To receive the high regard of Heaven in the present world is truly the honor of the deities and mortals of this hall. In the future writing, to bear witness to the universal transformation of the Great Way, it is hoped that all cultivation disciples (virtuous disciples) can jointly devote their hearts and strength to the work of Heaven in saving and transforming.
Heaven will absolutely not let down the virtuous disciples. Therefore, in the future, there is still much to learn, and it is even more necessary to establish orderly hall rules through diligent learning, to serve as a model for Sentient Beings, and to achieve oneself for Heaven and save Sentient Beings. This is a point that all virtuous disciples must clearly understand.
序一
Master of Humans and Gods, Namo Shakyamuni Buddha, Our Original Teacher
October 4, 1996; the twenty-second day of the eighth lunar month in the Year of the Bingzi (Friday)
The Western Pure Land transmits the Mahayana;
The Master of Humans and Gods saves Sentient Beings.
The spirit writer writes the book of Heavenly virtue;
The Great Way returns to universally sanctify the spirits.
Preface One
For a person born into the world to manifest Buddha-nature is a great joy in life. If one wishes to manifest Buddha-nature, one must set aside the private and embrace the public, enabling oneself to achieve non-action and also to elevate the self-nature. This lies in the fact that human nature and Buddha-nature are equal and without difference. Being able to elevate oneself and independently transform, this condition is the primary key for Sentient Beings in the present world to elevate themselves and understand.
To be able to elevate what the self-nature can and wants, and to enter the Mahayana Buddha-path with selflessness and non-action in this world, is precisely the important matter of today; to elevate the manifestation of one's own Buddha-nature through "The Return of the Great Way" is the most primary indicator. All Sentient Beings possess Buddha-nature, and Buddha-nature is also equal. How should one turn and maneuver so as not to become stubborn and solidified?
One must elevate the mind and nature to reach the realm of Suchness Buddha-nature; for what Sentient Beings can fully possess inwardly, is it not seeking outwardly whether they can elevate? One must see whether they can transform in this world! Furthermore, the truth elucidated in "The Return of the Great Way" can teach and transform Sentient Beings to elevate the self-nature, reaching the self-nature of no-self, no-other, no-mortal, and no-sage, elevating and naturally returning.
In facing the present world, to have "a clear spring" and also "a bright lamp" as a guiding goal is precisely what Sentient Beings can rely upon to reach the realm of Suchness and elevate their respective Buddha-natures. The Great Way is the path to guide Sentient Beings to return. It is expected that all Sentient Beings can return to the Great Way. For the Great Way to guide Sentient Beings to return is the utmost hope.
Master of Humans and Gods, Namo Shakyamuni Buddha, Our Original Teacher, descends to write Preface One at
The Sacred Chongxin Hall
The Heavenly Cycle, Year of Bingzi, eighth lunar month, twenty-second day, the hour of Xu
序二
Lord of the Three Pure Ones, Celestial Worthy of Primordial Beginning
In the primordial beginningless state, the sacred embryo is formed;
Only upon descending to the great earth can this be truly known.
The Way of Heaven is impartial, allowing all to act according to their own will;
The Venerable One descends with imperial grace to the dharma assembly.
Preface Two
The Great Way prevails! Heaven and Earth are impartial, revolving through ten thousand generations. It is only when humans in the worldly realm act in accordance with nature, practicing non-action and selflessness, that they can harmonize with the natural revolutions of Heaven and Earth. Humanity is originally a part of nature. Amidst the growth and rest of all things, humans stand as the spiritual leaders of the myriad creations; thus, they possess wisdom and the capacity for thought.
Under such conditions, one can utilize the virtuous grace of Heaven and Earth to accomplish all things and cultivate oneself, inevitably guiding one's way to the state of naturalness and non-action. Humanity is originally one of the myriad things of Heaven and Earth. In the present world, one can elevate one's own conduct, achieving self-realization and also bringing accomplishment to sentient beings. This is because all things possess Buddha-nature, and the Buddha-nature in animals and plants is no different.
Among the human race, it is essential to awaken and elevate the self-nature in order to benefit sentient beings. Yet, to benefit sentient...
...beings, one must continuously elevate and enrich oneself to possess an endless and continuous flow. All sentient beings possess equal Buddha-nature; thus, one can achieve self-realization and also bring accomplishment to sentient beings. When one's own nature is fully endowed, one fulfills the conditions of seeking above and transforming below to grow.
This is how one can stand in an invincible position in the present age. It is also due to the karmic conditions of virtuous merit that human life can be cultivated. Otherwise, the conditions encountered would fail to achieve accomplishment, inevitably falling into the state of having no affinity to seek one's own transcendence. Thus, there would be no fulfillment of wholesome karmic conditions to provide everyone with the opportunity for ascension.
"The Return to the Great Way" is a uniquely rare treasure among the heavenly scriptures bestowed by Heaven. The composition of this book departs from the methods of past moral books, aspiring to elevate and manifest the self-nature and Buddha-nature. The Suchness and Buddha-nature of the Tathagata-garbha can return to the Great Way. Those who can naturally return to the Great Way are no longer of mortal bodies, but are Buddhas, Immortals, Sages, and Deities.
Lord of the Three Pure Ones, Celestial Worthy of Primordial Beginning, descends to deliver Preface Two at
the Imperially Decreed Chongxin Hall
On the twenty-second day of the eighth lunar month, in the year Bingzi of the Heavenly Cycle, during the hour of Xu.
序三
Great Accomplished, Ultimate Sage, and First Teacher, Confucius
Ultimate virtue is selfless, its principles are propagated;
Sages and worthies have no ulterior motives, asserting their own righteous views.
The original spirits return to the realm of the Ultimateless;
The Master's grace and Heaven's virtue are repaid in endless continuity.
Preface Three
The Return to the Great Way: It lies in the fact that human life has its original nature, enabling one to be natural and practice non-action. The goal is for all sentient beings to return to the Heavenly Realm of the Ultimateless. In the mortal world, one should practice the Three Guides, the Five Constant Virtues, the Four Anchors, and the Eight Virtues. As long as one of these is possessed, all the rest can be accomplished and achieved!
Humanity is a body naturally accomplished, able to gain its proper position through the revolutions of Heaven and Earth.
It is so by nature, not something that can be altered by other forces. Furthermore, humans, endowed with the three powers of Heaven, Earth, and Humanity, stand between Heaven and Earth. Thus, humans possess thought and wisdom, enabling them to achieve self-realization and also to transform others below. When sentient beings receive one's own wholesome transformation, they will surely elevate their self-nature and reach the realm of manifesting illustrious virtue. This is the essential condition and action for the education and transformation of human life.
Heaven and Earth are impartial, and humanity is originally natural. To receive the protection of Heaven and Earth is the good fortune of humanity! To gain the high regard of the Blue Heaven, one must uphold selflessness to accomplish one's virtue. This is precisely the main karmic condition for the "Return to the Great Way," which lies in returning to selflessness and non-action. Naturally, one can achieve self-realization and also bring accomplishment to others, thereby elevating and transcending.
Heaven, Earth, and Nature, although witnessing the unwholesomeness of sentient beings, all hope for their return. If they can fear not their evil and also return to the Great Way, acting in the realm of naturalness, non-action, and selflessness, under such conditions, they will surely awaken their self-nature to achieve self-realization and also bring accomplishment to sentient beings so they may return. Yet, in returning, where are they to return? This is exceedingly difficult for human sentient beings to comprehend!
The Great Way is that which naturally operates Heaven and Earth. Those who are natural and can return to the Great Way all possess a special mission. Those who fulfill it become Sages and Worthies. They can also manifest Suchness and reveal Buddha-nature, thereby accomplishing the world of the Mahayana Bodhisattva path, awakening sentient beings. This is precisely achieved by humanity in the present moment, realizing themselves and also ferrying sentient beings to growth.
Great Accomplished, Ultimate Sage, and First Teacher, Confucius, descends to deliver Preface Three at
the Imperially Decreed Chongxin Hall
On the twenty-second day of the eighth lunar month, in the year Bingzi of the Heavenly Cycle, during the hour of Xu.
◆ Main Text ◆
The Ancient Buddha of Nanping
October 11, 1996, the 29th day of the eighth month in the year of Bingzi (五)
From the South the Great Way opens, universal salvation for all; across Heaven and Earth it gallops, delivering every living soul.
The ancient path, ardent in transmitting Heaven's principle; Buddha-nature manifests of itself, uplifting the seeds of good.
Proclaiming the true meaning of the Innate Heaven; walking the Great Way between Heaven and Earth.
Establishing the standards of the Apricot Altar; guiding all sentient beings to return home.
Chapter 1: Extolling the True Interpretation of the Primordial, Walking the Great Dao of Heaven and Earth
The Way of Heaven is impartial, setting in motion all things and stars. Within the Great Way lies the primal cause; within each sentient being dwells its own spiritual light. It is essential that beings uplift their self-nature, only then can they elucidate the truth and receive the protection of Heaven and Earth. For sentient beings to return to their origin, they must draw themselves inward into the realm of Wú Wéi (Non-Action). The Buddha-nature of Zhēn Rú (Suchness) is already possessed within one's self-nature — it is not something to be sought from without.
Proclaiming the true meaning of the Innate Heaven: after the Innate descends into the mortal world, beings become lost in worldly scenes, finding it difficult to uplift their Buddha-nature. Thus they obstruct their own self-nature without knowing it, often believing that all their actions are signs of goodness. Because of what each person does, they continually cloud their self-nature, unable to let go, unable to uplift their own Rú Lái Záng (Tathāgatagarbha — the storehouse of Buddha-essence).
If one seeks only external objects and scenes, the gain is but a fleeting illusion — a flower that blooms for a moment. It brings no true benefit to the self-nature, and may even obscure its radiance. Among the minds of sentient beings, all are deluded by material desires, seeking outward rather than looking within their own self-nature. Thus they lose themselves without even knowing it.
The proclamation of self-nature within the equality of Buddha-nature requires that one uplift oneself and bring forth the latent Buddha-nature within. Otherwise, to "proclaim the true meaning of the Innate Heaven" without falling into the delusions of worldly scenes — how rare that is! This kind of self-centered existence cannot move in harmony with Heaven, Earth, and the Great Way, and thus can neither fulfill oneself nor bring fulfillment to all sentient beings.
All sentient beings possess equal Buddha-nature: to enter into the manifestation of self-nature, one must uplift one's spiritual mind and transform karmic consciousness into clarity. Within karmic consciousness and Hán Yīn (latent causes), sentient beings easily drift into baselessness, dwelling constantly in the realms of self-attachment, self-clinging, self-love, self-will, and self-possession. This is not limited to human beings alone.
To demand of the self — "all that I can obtain" — is precisely the inability to uplift one's own Buddha-nature, for it is the delusion of one's own mind-nature. There is only the gate of "self," with no room for the myriad things of Heaven and Earth or for other sentient beings. What the self desires arises from its own likes and dislikes. If one makes the self the center, one cannot walk the truth of the Great Way, and will instead lose oneself entirely.
Walking the Great Way of Heaven and Earth means dwelling in selfless, egoless great love. Compassion here is compassion without condition — great kindness toward all, shared suffering as one body. Can sentient beings borrow from Heaven and Earth their great love to bring all things to fulfillment? This depends on whether the true meaning of Heaven can be proclaimed, whether great love can be uplifted to nurture all creation. Those who can nurture all creation shall surely become one with Heaven and Earth.
How can one bring all things to fulfillment? This is the true practice of the Bodhisattva path — the awakening to all sentient beings (jué yǒu qíng). When sentient beings act from great compassion and great love, they can walk the Great Way of Heaven and Earth; yet they must become one with Heaven and Earth. All beings possess equal Buddha-nature. If one seeks only merit without entering into the fundamental consciousness of Rú Lái Záng (Tathāgatagarbha), then cause and effect shall have no purchase upon them.
To wish for the manifestation of Zhēn Rú (Suchness) Buddha-nature and yet be unable to return — that is called idle fancy. All sentient beings hope that the immortals and Buddhas will guide them home, yet if they do not practice the inner proclamation of their self-nature, they cannot achieve that return. Therefore, sentient beings must walk the Great Way of Heaven and Earth, only then can they guide others and guide themselves to return.
The Lǐ Yùn Dà Tóng Piān (Chapter on the Great Unity) states: "When the Great Way was practiced, the world was shared by all." These are words of teaching that all sentient beings know, yet how rare are those who truly practice them! To know and not act is called "not knowing." To know and to act is called "right knowing." Those who possess right knowing and put it into practice shall surely attain the purpose of return. Those who can become one with Heaven and Earth must be those who draw forth the manifestation of their own Buddha-nature.
Proclaiming the true meaning of the Innate Heaven — establishing the view of humanity in the human world.
The purpose enshrined in the Chóng Xīn Táng (Hall of Revering the Heart) — delivering all sentient beings back to their origin.
Walking the Great Way of Heaven and Earth — uplifting wisdom to boundless heights.
Selfless, without action, virtue alone sustains; through learning and growth, virtue and fortune transcend.
Otherwise! One merely spins in the cycle of rebirth through the chaotic world — whether one can be born human again in the next life, none can say. It is essential to uplift the ideals of selflessness, Wú Wéi (Non-Action), no-ego, and non-attachment in thought and deed. Only thus can one truly become one with Heaven and Earth, fulfilling oneself while fulfilling all sentient beings. This is the true practice of the Great Way, and thereby one returns of oneself.
Nanping Dao Ji Ancient Buddha – Ji Gong Living Buddha
October 18, 1996, the seventh day of the ninth month in the year 丙子 (Wu Zi).
With public heart Jǐ Gōng serves, penetrating the cosmos; virtue springs from oneself, free from sorrow.
In life one sees the worldly scene is but illusion; the Buddha transforms the human realm, returning to Heaven's throne.
Chapter 2: Establishing the Precepts of the Apricot Altar, Guiding the Return of Sentient Beings
Establishing the standards of the Apricot Altar: in ancient times they were called "private academies," dedicated to teaching scholars knowledge so they might understand principle and uphold righteousness, thereby knowing propriety and honor to succeed in the present world. Moreover, what scholars learn is not merely methods of conduct, but even more the cultivation of ethical and moral fundamentals for navigating human affairs.
To comprehend the principles of cultivation in this human life, one must rely on the support of religious halls and sacred spaces to complete one's meritorious work. Thus the teaching of the Apricot Altar is necessary and beneficial both to others and to oneself — it allows scholars to follow standards without deviation, giving them a guiding compass for all human affairs and a measure for spiritual cultivation.
Establishing the standards of the Apricot Altar: this means having in the present world a sign of virtue. Religious halls and sacred spaces can set a benchmark for sentient beings, fulfilling the essential nature of religious education. The standards established at the Apricot Altar depend on the conditions of the present world. To illuminate and nurture sentient beings through its teaching — if not for the instruction and sustenance of the Apricot Altar, how could sentient beings ever understand the principles of教化 (education and transformation)?
The Apricot Altar was the ancient "private academy" — what today we would call a school. Yet present-day education provides only knowledge, without any method for cultivating "the utmost sincerity of the heart and mind."
Therefore, it can only be accomplished through the religious Apricot Altar, and it must be broadly expanded and propagated.
Delivering sentient beings to return: sentient beings have fallen into the mortal world for over sixty thousand years. In the present age they have sunk so deep into delusion, obscuring themselves, unable to reflect inwardly. They cannot even understand — for what purpose was I born in this life? For what purpose did I come? Humanity, bound by sentiment, has not only lost itself but has further blocked its own path of return.
Such delusion causes all the immortals and Buddhas of Heaven to grieve together, and makes the Mother grieve in longing at the gate. If sentient beings cannot reflect upon their own hearts, then no matter how the immortals and Buddhas push and pull, they cannot return. It is not that the Buddhas lack compassion, wishing sentient beings to sink deeper without intervention.
In every direction they propagate the teaching, in every place they open the hall — all so that sentient beings might return. The Buddhas speak thus with bitter patience and loving heart, manifesting again and again, seeking to broadly deliver all beings. But can sentient beings truly feel what the Buddha feels? That truly cannot be known! If sentient beings cannot manifest their own inner heart-nature, they cannot reach the goal of return.
The manifestations of Heaven above are all so that human beings might manifest their Buddha-nature. In this present age, because of the vast opening of technological civilization and information, sentient beings pursue material desires. Within their hearts there is a lack of self-manifestation, and they constantly feel emptiness and loneliness. Such beings surely cannot reach the self-manifestation of Buddha-nature — for all things they seek outwardly.
If one does not seek the manifestation of Buddha-nature within one's own heart, one will obscure oneself and lose one's direction in life. In today's profit-driven society, with the hundred teachings flourishing simultaneously, each person follows the karmic affinities they incline toward. All is meant to bring sentient beings back, yet in this age materialism reigns supreme, and sentient beings look only toward money.
They do not understand what their hearts truly seek — and so charlatans find the opening to enter through the void,
Establishing the standards of the Apricot Altar — teaching and learning, experience grows long.
Educating all sentient beings without distinction — wisdom transforms in the human world.
Delivering sentient beings to return — four hundred million Buddha-children, the good shall act.
Guiding and delivering the nine hundred and twenty million original spiritual children — those who achieve transcendence may come to the assembly.
Education of sentient beings knows no bounds; in the human world, wisdom transforms.
To guide the sentient beings in their return, the four hundred million disciples of the Buddha act with virtuous intent.
Guiding the Original Spirit Child of the Ninth and Second,  
Achieving transcendence, they may convene.
Is there the karmic affinity to be a human? Or shall one be reborn as an ox or a horse to repay these karmic debts? It is surely determined by oneself! Heaven demands that those who spread the Dao do so with selfless, boundless love, widely saving sentient beings, to truly be the pillars of the Heavenly realm; otherwise, to put up a false front, to deceive, is truly unworthy and accumulates the karma that leads to suffering in the future hell.
This is what Heaven does not wish to see. It hopes sentient beings will return and put teaching into practice, not merely speak empty words, nor be one of clever speech and false appearance. I urge the descendants and spiritual children of Jǐ Gōng Huó Fó to keep this in mind always — never commit this fault. Be vigilant!
The Supreme God of the Northern Mystic Heaven
October 25, 1996, the Fourteenth Day of the Ninth Month in the Year of Bingzi (五)
From the North, boundless transformation unfolds, inheriting the Infinite; the Realm of Utmost Bliss — the true Heaven and Earth.
The Dark Heaven descends to elucidate the sacred principle; the Supreme Sovereign's virtue flows from the Original Heart's intent.
Chapter 3: The Initial Aspiration

In the beginning, when the mind first turns toward the Great Dao, it is like a seed planted in the soil of the heart. This seed, nurtured by the waters of sincerity and the light of wisdom, gradually sprouts and grows, its roots delving deep into the earth of True Suchness. The initial aspiration, though small, holds the potential for boundless growth, for it is the very foundation upon which the edifice of spiritual practice is built. As the sentient beings cultivate this aspiration, they come to understand the profound connection between all living souls, and the path of non-action (wu-wei) becomes clearer, leading them ever closer to the Realm of Principle.
In this human life, it is because of the Original Heart that the momentum of action first arises. Within the primal movement there exists the Original Heart — this is the source from which all beginnings spring. Without it, achievement would truly be impossible. If one can accomplish all things through the Original Heart, one must use this heart to cultivate all affairs and fulfill every primal act of movement.
The Original Heart is the prime mover of the human mind. Through it, one must take the heart's source and bring to fruition the karmic origins of all affairs and all things. Without the Original Heart (the first thought), nothing can ever begin. For human beings are the very substance of Buddhahood — through human action, all things are accomplished. The immortals and Buddhas, the Bodhisattvas — they too were humans who walked this path to achievement.
The distinction between human and Buddha lies only between awakening and delusion. If all origins do not begin from the Original Heart (the first thought) to accomplish, then to achieve any affair would truly be impossible. For within all movement, there must be an Original Heart (an Original Thought), only then can the union of all things be achieved. Without it, no primal movement can unfold or reach completion.
At birth, human nature is inherently good. This original goodness of human nature, in the Original Heart, is the gateway of the first movement. Within the first movement, the Original Heart can accomplish the adornment of ten thousand virtues. It must arise from one's inner self, not from seeking outwardly. All beings possess the First Aspiration — the beginning of all things lies in the action and its result.
The Original Heart is the mother of the primal source, and the Original Heart is the beginning of all ten thousand things. The first movement is neither good nor evil — it is through human thought that all things begin. Otherwise, what could be accomplished would not be accomplished, and the very first arising of heart-movement would create vast differences, leading to the future distinction between good and evil retribution.
The Original Heart of humanity is without good or evil. Through movement it becomes the beginning of all things. If one can hold to the right direction in the first movement of humanity, it will surely become a sign of virtuous good. If one directs it toward the unwholesome, it will surely become a sign of evil baseness. Thus the Original Heart (the First Aspiration) is precisely the dividing line between what is good and what is harmful.
In the process of accomplishment, without the Original Heart there is no source of movement. Whether it becomes good, bad, wholesome, or unwholesome — all depends on the first movement of thought; all is determined by the Original Heart. Therefore, when humanity first moves the Original Heart, it is essential to transform what is unwholesome into what is excellent, to convert signs of evil into signs of good. Thus the Original Heart of first movement is inherently complete within all beings.
Human beings can accomplish the actions and movements of all things. In everything one does, one will later understand what is right, what is wrong, what is virtuous, what is harmful — all shall become clear. The Original Heart of humanity is the beginning of all affairs. If the human heart-nature has no Original Heart, then none of humanity's deeds could exist. What, then, would be the cause?
The primal source of human movement — the Original Heart knows no distinction of good or evil, no difference of good or bad. Only after thought arises do the distinctions of good and evil, of good and bad, come into being. If the Original Heart can think of the distant and the enduring, then becoming a Buddha, a sage, a deity, or an immortal is more than sufficient. If the Original Heart does not waver, it remains as its original essence.
But if the heart-mind races outward, it becomes unsettled, and one will create karmic retribution. This is the distinction between good and bad, determined by observing one's actions. The Original Heart is the fundamental heart — it is the original. This original heart is the heart of saints and Buddhas, not the heart of flesh and blood. Thus the human heart is one's nature, one's thought.
The good and evil of the human heart are not inherently possessed. It is selfless, without ego, without other, without sage, without Buddha. This is what all humanity originally possesses. It is not as ordinary people see — saints, gods, immortals, Buddhas, self and others cycling through the Six Realms. For the human heart is one's nature, one's thought. In the first movement, there is no distinction of self and other, no difference of you and me — this is the Original Heart.
The Original Heart, unwavering, suffices for Buddhahood; understanding the foundation of the great vow.
Step by step, footprint by footprint — walking firmly, penetrating the deep meaning.
Human actions often change; unable to persevere, one cannot endure long.
When trouble comes, the aspiration-heart vanishes; the root can hardly be brought to fullness.
Among sentient beings, who can understand their original self? Beginning from the Original Heart (the Original Thought), the very nature as it originally manifests — uniting with the heart, the thought, and the nature of Heaven, Earth, and cosmos — these are the conditions originally possessed. From the arising of heart and movement of thought in humanity and all sentient beings, the future karmic retribution and recompense are forged.
Nanwen Tianheng Shengdi
Chapter 4: The Celestial Record of the Year 丙子, Ninth Month, Twenty-First Day (Wuxu Year, November 1, 1996)
From the Southern Sea, the barrier guides the living; the Heavenly Dao, impartial, follows the heart's own will.
Through sacred texts, the teachings are revealed; measuring virtues, the Self-nature is drawn forth.
The Holy Way descends to the Apricot Altar; the Emperor's heart, filled with compassion, widely proclaims.
Revealing the golden finger, the work begins; the verse declares: Buddha-nature and Self-nature are eternal.
Chapter 4: The Buddha-Nature of the Self

In the profound depths of the heart, there lies an inherent Buddha-Nature, pure and unblemished, which is the essence of all sentient beings. This Buddha-Nature, though obscured by delusions and desires, remains ever present and unaltered. It is through the cultivation of wisdom and virtue that one may uncover this hidden treasure, allowing it to shine forth and illuminate the path to enlightenment. Thus, the sages of old have taught that the way to the Great Dao is not found in the external world but within the self, where the True Suchness of the mind resides.
The Great Way is impartial and effortless, without any specific action, for it is only through the presence of people that the Self-nature can be revealed and opened. It is also because of humanity that the Buddha-nature can be cultivated and all beings can be perfected. In the human world, after beings descend into the mundane, they lose themselves and, due to the delusions of the world, their Self-nature becomes obscured, reducing the manifestation of the Five Supernatural Powers.
In ancient times, each being possessed the Self-nature fully, without needing to seek it externally. Therefore, whether the Self-nature could manifest in the past depended on each being's inherent completeness. But in the present, after beings have descended into the mundane, their Self-nature is obscured, leading to a gradual diminishment of the Five Supernatural Powers. Because of this reduction, each being is further deluded and loses the Five Supernatural Powers.
In the present, due to the delusions of the past, the technological civilization and increased knowledge have made the heart more lonely and empty than before. Also, because they are less aware of their inherent completeness, beings naturally seek externally what they already possess within, unaware of their innate Self-nature foundation.
However! By discarding what is inherently theirs and seeking externally, can they find what they already possess within? No! This is because beings are deluded and unaware of their own nature, thus obscuring their Self-nature and losing the Five Supernatural Powers, making it impossible for human beings to understand the inner essence.
If one seeks externally, can it replace the Self-nature inherent within? Can it fulfill all that one needs? In the delusion of the Self-nature, it is one's own ignorance. Can it be sought externally? No! Only the conditions inherent within can be understood by humans. It is very difficult! All are seeking externally.
Otherwise, why do all beings seek externally to find the Self-nature? Therefore, it is said: the Self-nature is inherently possessed and cannot be obtained externally. If something can be obtained externally, it cannot replace what is inherently one's own. Because beings are deluded in their Self-nature, the Buddha-nature also cannot manifest.
‘Buddha-nature’ is the term used today, while in ancient times it was called ‘Self-nature’. The Self-nature is what one inherently possesses, and the Buddha-nature is also what one inherently possesses. It is not that someone has become a Buddha, an Immortal, or a Sage, and thus possesses Buddha-nature, Immortal-nature, or Sage-nature. It is because beings are deluded in their Self-nature today that they must speak of Buddha-nature!
Regardless of the Three Teachings, the Buddha-nature, Immortal-nature, and Sage-nature are all terms used today because beings are deluded in their Self-nature. Therefore, the Buddha-nature, Immortal-nature, and Sage-nature are all the same Self-nature. Can the Self-nature be cultivated and proclaimed? It depends on whether one can return to their Self-nature. Returning to the Self-nature, one can manifest the Buddha-nature, Immortal-nature, and Sage-nature.
In ancient times, there was no division among the Three Teachings. How could there be a distinction between Buddha-nature, Immortal-nature, and Sage-nature? It was later generations who divided them into Confucianism, Taoism, and Buddhism, and each teaching cultivated its own doctrines to achieve the Self-nature. Without the refinement of religion, what nature could be achieved? Neither Buddha-nature, Immortal-nature, nor Sage-nature, but only what one can cultivate themselves, called: Self-nature!
And not the nature of Buddha, Immortal, or Sage as spoken of today, for the Self-nature is inherently complete within oneself. Due to delusion and obstruction, one does not know one’s own Original Nature, and thus seeks outwardly. Even if one can obtain it, it is but a false appearance of the nature! Whether sentient beings can understand their own Self-nature, which is the Buddha-nature, the Immortal-nature, and the Sage-nature, depends on this.
It is also inherently complete within oneself; others cannot take it away, nor can they transform it. It is only within the delusion and obstruction that one fails to understand the innate nature, and thus abandons what one already possesses to seek the Buddha-nature outwardly. I ask, can sentient beings attain it? Consider this and it will become clear! Buddha is originally sentient beings, and sentient beings are originally Buddha, differing only in delusion and enlightenment.
If all sentient beings were to become Buddhas, what would be the value of the Buddha-nature? It is because they look outward and do not observe inward that the Buddha, if seen as a sentient being, has no Buddha-nature, but only the nature of a sentient being. The nature of sentient beings is one’s own nature, and also the Self-nature. In the completeness of the Self-nature, can one give it to others?
Can the Self-nature and Buddha-nature be expounded? One must observe how to return to one’s own nature! By comprehending the nature of sentient beings, one can attain Enlightenment: the Buddha-nature, the Immortal-nature, and the Sage-nature, all of which are inherently complete within oneself. It is not merely attained through cultivation or good deeds, nor is it the exclusive domain of great virtuous persons and Sages, that they alone possess the Buddha-nature and Self-nature, while sentient beings do not. This is not so!
Self-nature, an ancient name,      In the present, the Buddha-nature is revealed.
Each sentient being is inherently complete,      It is the Original Nature that naturally arises.
The Buddha-nature has many distinctions,      Created through different levels of cultivation.
Suchness, the Self-nature, and the Buddha-nature,      Sentient beings find it hard to understand how they are one.
In the equality of all sentient beings, each is inherently complete in their Original Nature, which cannot be obtained through external means. It is hoped that all sentient beings will manifest their Self-nature, and develop their Buddha-nature, Immortal-nature, and Sage-nature from within. By turning inward to reflect, one can understand one’s own Original Nature, which is absolutely not attained through external seeking.
General Yue, the Loyally Valiant King Wu Mu,
On the 8th day of the 11th month in the year 1996, the 28th day of the ninth month in the year 丙子 (Wu Zi).
With loyal heart, the warrior's fame endures; the martial guardian uplifts the Dao's abundant measure.
The King and General descend to inscribe the first cause; a verse proclaims the Great Dao's return, the meeting of the hour.
Chapter 5: The Initial Cause
Heavenly Virtue is impartial, Heavenly Dao shows no favor, for it resides in the innate spirits of all beings. Falling from the heavens, they come to the human world, at the very beginning of their hearts. This initial stirring of cause is the beginning of all things, and from the arising of conditions, it descends from the Infinite to the Supreme Ultimate, from the Heaven of Principle to the Heaven of Qi, and from the Heaven of Qi to the Heaven of Phenomena. Thus, the actions and accomplishments of Principle, Qi, and Phenomena are manifest.
The cause of falling from the heavens is rooted in the transition from Principle to Qi to Phenomena. Why do beings fall to the human world and not return? It is because, though they are in the Heaven of Principle, they lack the qualities of that realm. Therefore, they descend to the Heaven of Qi, where the space of Qi cannot accommodate them, and they further descend to the Heaven of Phenomena. Thus, the human world experiences the process of descending from the Heaven of Principle to the Heaven of Qi to the Heaven of Phenomena.
Beings, upon falling to the human world, lose their original nature, their spirits obscured by the realm of phenomena. They cannot manifest their true essence, and not only do they lose themselves upon descending to the human world, but they also obscure their Self-nature. Thus, they become ensnared in the Five Turbidities of the Evil World, day after day, month after month, year after year.
Furthermore, due to long accumulation, one no longer seeks the self-nature from the original cause, but is instead obstructed by ignorance, making it difficult to return to the original cause’s essence. Thus, in the return to the Realm of Principle, the Azure Heaven, and the Infinite, one cannot understand why one has descended, what one is to do upon descending, nor grasp the truth that “I am the Buddha-body, and the Buddha-body is me.”
In times past, there was no distinction between Buddhas, immortals, and sages, nor any differentiation between you, me, and him. It was solely in the understanding of sentient beings of the universe and the heavens that encompass all, and in the process of their encompassing and supporting, humans, being sentient beings, became obscured by delusions, thus losing their true nature. In this way, they could not achieve the purpose of return.
In the past, there was no distinction between Buddhas, Immortals, and Saints, nor between you, me, and others. Only in the understanding of the universe and the heavens could they grasp the encompassing process. However, due to the delusion of human beings, they lost themselves and their original nature, thus failing to achieve the purpose of return.
Moreover, due to the obstruction of time and space, they gradually lost themselves, and their hopeful hearts could not be realized. Therefore, their hopeful hearts gradually transformed into hearts of anger. When could they return? When could they achieve the return to their original cause? In their actions, they gradually departed from the Heart of a newborn, unable to manifest the path back to Heaven, and thus obstructed the essence of returning to Heaven. They also gradually lost the Five Supernatural Powers, revealing their negative dispositions, and acting according to these dispositions, they could not return to their Self-nature. All beings yearn to return to the Infinite Heaven, to ascend and grow.
However! In the Infinite, there are conditions for return. If one cannot abandon their negative dispositions, the desire to return to the Infinite Heaven and ascend beyond is like seeking fish in a tree. Thus, the conditions for return necessitate the manifestation of one's Self-nature, acting according to Self-nature rather than disposition, thereby achieving the first essential task of return.
But! In the Infinite, there are conditions for return. If one cannot forsake one’s negative dispositions, the desire to return to the Realm of Principle of the Infinite and transcend is like seeking fish by climbing a tree. Thus, to fulfill the conditions for return, one must manifest one’s true nature. Acting in accordance with one’s true nature, rather than being driven by dispositions, is the paramount task for return.
The initial cause: because the Buddha-children lost their Pre-heaven nature, they fell to the Heaven of Qi and could not adapt to the survival environment. Hence, they further descended to the Heaven of Phenomena. The Buddha-children, unable to restore their Pre-heaven spirit, lack the conditions for return, creating many obstacles to their ascent and transcendence. This is a choice each individual makes.
If the initial cause is understood, one will not be deluded by the five dust realms. By transforming the roots and dust together, one can achieve the goal of return and manifest the Buddha-body in the human world. The exploration of the initial cause, if beings can abandon their past negative dispositions, is precisely to be free from the constraints of their dispositions and to act freely and without hindrance.
After falling to the human world, they are shaped by the realm of phenomena. The initial cause will cause them to be burdened, and in being burdened, they cannot trace back to the initial cause. Thus, they lose their original Self-nature, and after falling to the human world, they cannot develop their Buddha-body. The Self-nature is the original body, and the initial cause cannot be traced back, leaving them in the sorrow of the world.
If all beings can clearly understand and seek their original nature at the very beginning, they can return to their primordial state. Because beings do not know the initial cause, they wrap their self-nature, preventing it from aligning with qi and principle. Thus, they fall into the mundane realm, and it becomes difficult for them to trace back from the realm of phenomena to the realm of qi and principle, making it exceedingly hard to return to the Great Way.
The Human Way, the Earthly Way, and the Heavenly Way are all completed in the human world. If one acts according to their self-nature rather than their acquired nature, they can escape the bonds of the Three Realms and return to the Great Way. The Great Way: one must understand the initial cause. Otherwise, no matter what one does, it remains merely an action in the human world, making it difficult to trace back to the realms of phenomena, qi, and principle, and reach the realm of principle without error.
The initial cause is hidden between Heaven and Earth, blossoming and bearing fruit, no ordinary matter.
All things contain latent causes, and the future reality can be clearly revealed.
All phenomena possess karmic conditions, and they can manifest when the time is right.
From non-existence, existence is born, the genetic essence is already present, continuing along the path of the original nature.
The Way of humanity, the Way of earth, and the Way of Heaven are all to be accomplished in the human world. To act according to one's true nature rather than conditioned traits is to transcend the bonds of the three realms, thereby returning to the Great Dao. The Great Dao requires that one gain insight into the initial cause; otherwise, no matter what actions one takes, they remain mere deeds in the human world, making it difficult to return to the realms of form, energy, and principle, and to reach the Realm of Principle without error.
Note: The Sixth Patriarch said: How wondrous, the “Buddha-nature” is inherently complete.
◎ The Self-Nature: the True Suchness of the original nature, which may also be spoken of as Buddha-nature, the Holy Nature, the Immortal Nature, or the Divine Nature, is
The essence is inherent, not something added from without.
Disposition: Manifested through habits, it is what is learned and practiced in the human world, that which is not
The virtuous qi, which is the local customs and people's disposition, is influenced by those who join from outside.
Nan Gong Fu You Di Jun
November 15, 1996, the fifth day of the tenth month in the year 丙子 (Wù Zǐ).
From the Southern Court, the Heavenly Scriptures are penned; in the palace, the wise bear a unique burden.
Empowering the spirits of the earth, the Imperial Lord of Benevolent Aid writes the decree of Heaven's will.
Chapter 6: Heavenly Mandate

In the vast expanse of the cosmos, where the Great Dao weaves the fabric of existence, the will of Heaven is as subtle as it is profound, guiding the myriad phenomena with an unseen hand. The living souls, ensnared in the web of karma, may falter or thrive, yet they are never beyond the reach of the Heavenly Venerable of Morality. Through the practice of non-action (wu-wei), one aligns with the True Suchness of all things, thus fulfilling the mandate of Heaven and attaining the peace that surpasses understanding.
Heaven, though silent and wordless, governs all things. Among those who receive Heaven's favor, only humans stand equal with Heaven and Earth as the Three Powers. This is because humans possess the faculty of thought, enabling them to correct their mistakes and improve. Moreover, humans have a special mission in the world, just as all things have their unique missions.
Humans stand alongside Heaven and Earth as the Three Powers, due to the convergence of karmic conditions. They are protected by Heaven and Earth, endowed with wisdom to think, create, and benefit both humans and all living beings. The foundation of human existence lies in this, fostering the unique conditions and missions of all things. As the ancients said: 'A single blade of grass has a drop of dew; Heaven has endowed me with a purpose.'
The mission of Heaven's decree: all beings vie to be the greatest, the highest, each claiming to be the true heavenly mission, the supreme, the ultimate, the holy, the most holy. However, these claims of the ultimate and the holy in the human world are merely human assertions and distinctions, fundamentally unable to benefit all beings.
The Azure Heaven does not distinguish by such measures: who is the greatest, who is the most excellent, who is the true heavenly mission, who is pre-heaven, and who is later heaven. It does not degrade others to the lowest and most inferior levels. Such distinctions only serve to inflate one's own consciousness, without considering how to surpass the true heavenly mission, the true ultimate, the true holy, the most holy.
Entering the gate of the mission is merely an opportunity for learning. If one cannot transform oneself and manifest the Self-nature, then despite the karmic conditions that allow one to enter the Dao Hall, one should not engage in mutual comparison or claim to be the greatest, the most excellent, or the highest. These are not what humans should pursue!
In this present world, it is not necessary to merge oneself into the greatest, most excellent, or largest religious academy. The key is to achieve self-perfection through established norms, rather than looking outward to scrutinize others' faults. One should focus on correcting one's own mistakes and shortcomings, thereby fulfilling the true conditions of the heavenly mission.
The 'Heavenly Mission' is the great decree of Heaven bestowed upon the human world. Every being has a heavenly mission, and the magnitude of the mission depends entirely on one's actions. A great mission entails great saintly deeds and great tasks; a moderate mission involves moderate tasks on the path; a small mission is to fulfill one's duties within one's family, thus bringing about the prosperity and harmony of the household.
The heavenly mission descends upon the world to guide all living beings and humans. Each person has a unique pre-heaven mission to fulfill. The compassion of the Azure Heaven aims to transform and elevate humanity. Without any heavenly mission, why would beings descend to the mortal realm to do anything? Can one understand the purpose of this life? As follows:
1. Repaying the karmic debts accumulated over many lifetimes.
II. To fulfill the mission bestowed by Heaven.
III. To return to the original state through the cultivation of the true using the false.
The Heavenly Mandate (天命) is present in all sentient beings, each person possesses it, not just a select few religious individuals. Therefore, religion has its mission, and sentient beings have their mission. When each person descends into this world, the Heavenly Mandate is already decreed. When will this task be completed? It depends on each person’s actions!
If it is not accomplished in this life, one must return in the next to undergo the cycle of saṃsāra (輪迴) once more! Thus, time has already shifted, and the completion of the mission (天命) must be achieved in this very life. The Heavenly Mandate bestowed upon sentient beings is the fundamental condition that 'a single blade of grass, a single drop of dew, Heaven has given me talents for a purpose.'
It is not a matter of who has the Heavenly Mandate and who does not. The Heavenly Mandate is given to be completed in this life, not to be avoided or left unfulfilled. Why wait until the next life to return to the human world, whether or not it can be completed? This is unknown and unnecessary suffering! It often leads to a situation where it is difficult to conclude and impossible to transcend.
The mission of religion is to teach and transform sentient beings in the present, to enlighten them and prevent them from falling into delusion. True and orthodox religions must promote this. During this period of religious cleansing, they must provide humanity with the opportunity for good reflection. Otherwise, after entering a religion, numerous problems arise, which is certainly not what the Azure Heaven (上蒼) desires!
The authenticity of the Heavenly Mandate does not depend on its being the highest, greatest, most excellent, or most sublime, but rather on the practitioner themselves. This is the true principle. If those in charge merely gather followers to seek unrighteous wealth and receive offerings, they cannot truly lead sentient beings to return to their original state, which is to transcend and grow in their self-nature (自性).
This true Heavenly Mandate and true mission, influenced by human factors, cannot be achieved if it does not elevate the self-nature of sentient beings. Often, due to receiving offerings, the heart becomes proud, leading to the creation of sin rather than virtue. Those in charge must understand how to guide sentient beings to return to their self-nature (佛性). They must deeply reflect on whether they can truly lead sentient beings to return.
Originally, it should be the true Heavenly Mandate, the true Infinite (無極), and the true Holy Extreme. What use is there if it is not? In fact, the authenticity of the Heavenly Mandate does not lie in the size of temples or halls, the number of people, the magnitude or height of the mission received by those in charge, or the gathering of a vast force of sentient beings.
Such conditions: are merely the convergence of karmic conditions. The true heavenly mandate depends on the manifestation of the Buddha-body within one’s self-nature, enabling one to return to the great nature, to be united with Heaven and Earth, and to fulfill both human and material nature. By fulfilling material nature, one can align with the fundamental principles of Heaven, Earth, and the universe, thereby achieving completion, and thus being united with Heaven, Earth, and the universe.
This is no longer the realm of ordinary mortals, but the true essence of sages, immortals, and Buddhas. Only by realizing this essence can the heavenly mandate be fulfilled, ensuring that all beings can actualize their self-nature. The heavenly mandate does not speak of truth or falsehood; it lies in how the entrusted mission is accomplished. This forms a centripetal force, to achieve for all beings, and to achieve for oneself, and to transform all beings to achieve.
Surveying the present world: many claim the true heavenly mandate, the true Dao Hall, that they are the greatest, the highest, the most excellent, and the most superior. This truly confounds the masses, leaving them bewildered as to which teaching to believe and whom to follow. It is truly a source of great suffering for all beings. What choices do human beings make, and what will be the results of these choices in the future?
The heavenly mandate is shared by all beings, each with different karmic conditions to cultivate.
Improper adjustments must be changed; one must deeply investigate how to act.
Sentient beings receive their mandate, each with different heavenly missions.
In their positions, they must uphold and fulfill their missions, thus welcoming blessings and virtue.
The Azure Heaven uses this period to clear away the inferior and stubborn transmitters, to refine and preserve the essence, thereby achieving the present state of all beings. Otherwise, if left to their own devices, they often wander without direction, taking a long and fruitless path before realizing their mistake, but by then, what can be done!
By this point, one realizes the error, but time and space have already been misplaced. Without the courage and determination to change one’s faith, one continues to err repeatedly, causing both immortals and Buddhas to feel profound sorrow. It is hoped that all beings will enter into the truth and put it into practice, thus becoming true cultivators.
The True Lord of the Nine Heavens, Commander of Fate
November 22, 1996　October 12, 丙子年 (Wu Zi Year)
In the Infinite Nine Heavens, the Truth is expounded,
The True Lord of Destiny guards the spiritual foundation with full intent.
Chapter 7: Fulfillment of Vows

In the realm of the Great Dao, the vows of sentient beings are heard and heeded. Through the boundless compassion of the immortals and Buddhas, the myriad afflictions of living souls are alleviated, and their deepest aspirations are brought to fruition. The path of non-action (wu-wei) guides them, as the Alaya Consciousness holds the seeds of their karmic affinity. In the Azure Heaven, the Original Spirit Child watches over, ensuring that the karma of each being is justly balanced. Thus, in the Dao temple, the faithful gather to witness the manifestation of True Suchness, and the fulfillment of their vows.
The Heavenly Mandate: In this present world, humanity descends into the mundane realm, and thus, the Heavenly Mandate seems to come from nowhere. How, then, is the Heavenly Mandate to be fulfilled? Indeed, within the vast expanse of the Heavenly Mandate, those who descend into the mundane to fulfill their vows are often obscured by the accumulated karma of many lifetimes, leading them to lose their way and not know how to complete the Heavenly Mandate!
The Azure Heaven sends its decree to the human world, where immortals and Buddhas reveal and teach the Way. Through the conduit of the Heavenly Pen or the Medium, the original intent of the Azure Heaven is communicated in the mundane realm. Thus, one can understand the original purpose of the Azure Heaven. It is also essential to reflect on oneself: to fulfill the mission entrusted by the Azure Heaven in this life is to achieve completeness and fulfillment.
The disciples of the Buddhas, having descended into the mundane, often fall under the influence of external distractions, losing their original nature. This makes it difficult for them to know how to begin or how to act, leading to a situation where, despite their sincere intentions, they do not understand the mission given by the Azure Heaven, nor do they know how to accomplish it with perfection.
Often in a state of confusion, they find themselves at a loss, not knowing how to act or how to proceed. Thus, they frequently make mistakes and struggle to gain insight. The immortals and Buddhas of the Azure Heaven do not speak or reveal themselves; instead, they must rely on the Heavenly Pen or the Medium to convey the original intent, thereby enabling the fulfillment of their initial aspirations. Yet, they still do not know how to act in the fulfillment of their vows.
Frequently, they act and face obstacles, only to realize after much wandering that their direction was wrong, due to insufficient wisdom and lack of experience. Therefore, the Azure Heaven sometimes observes their achievements from a different perspective, aiming to understand their actions and mental states. Without these trials, how can they be tested and proven?
This indicates whether their wisdom and experience are sufficient. If they are lacking, they will encounter various adversities and hindrances, which serve to temper their mind and nature in the human world. Can they withstand these tests? The true ones who can proclaim Heaven's teachings on behalf of the Azure Heaven will be revealed through their actions and mental states, while the pretenders will be exposed. The entire process must be observed to discern the truth!
The Heavenly Mandate is inherent in every being. Can it be truly fulfilled? One must genuinely integrate into the realm of perfect completeness to pass the Azure Heaven's tests. Each trial must be overcome; otherwise, it is impossible to fulfill one's vows in this life. To achieve this, one must establish a solid spiritual foundation.
And in this life, one must accomplish oneself to fulfill the mission entrusted by the Azure Heaven, thereby achieving the salvation of all beings. The vows set by the Azure Heaven require the application of wisdom and thought. Sometimes, it is not about testing wisdom, but rather observing the combination of mental state and intellect, and how they are used to respond to challenges!
The beings often feel a deep sense of helplessness, not knowing how to complete their mission to truly meet the Azure Heaven's requirements. They frequently harbor thoughts of blaming Heaven and faulting others. Even a slight test reveals their erroneous thinking and unwillingness to change, leading them to believe that their actions are faultless.
They often say: 'I have practiced for a long time and have never erred. Why must I endure such trials and tribulations?' In the face of pain and setbacks, such sentiments can often be seen in the Dao Hall, revealing the clarity of one's spiritual roots. The Azure Heaven's testing process is to observe the cultivation process and whether one can maintain the initial bodhicitta!
It is perhaps that I have long been lofty, filled with pride and arrogance. Will sentient beings comprehend the preciousness of the initial aspiration? Can they always preserve the Chū Xīn? If, after a period of time, various faults arise, will they still retain the original vow of Dài Tiān Xuān Huà (Proclaiming Heaven's Teachings), which is what the Shàng Cāng (Azure Heaven) demands as a standard? Or will they be left to graze and rest, thus creating distinctions?
One can understand this process in the mindset and actions of those who lead religious or palace affairs. Otherwise, allowing them to flourish or wither without guidance is not what the Shàng Cāng (Azure Heaven) desires. After sentient beings descend to the mundane world, they have long forgotten the great vows they made in the Shàng Tiān (Heaven), which were once so grand and noble. Now, these vows have changed greatly in quality!
They have also forgotten why they descended with these vows. How can they guide sentient beings back to their origin? Are such Dài Tiān Xuān Huà (Proclaiming Heaven's Teachings) practitioners what the Shàng Cāng (Azure Heaven) requires? To fulfill one's vows in this world, one must abandon all negative habits and faults. Otherwise, if one is entirely riddled with faults, how can they return? Even those with profound merit are not tolerated by the Shàng Cāng (Azure Heaven) if they cannot adapt.
It is necessary to descend once more for further trials and refinement; at present, those in charge of the Dao temple, if they have faults, should swiftly discard them. Otherwise, even if their merit is profound, if the defilements of the heart are not removed and the inner obstacles remain unclear, will the living souls consent to their return to the mortal realm? Whether or not they can achieve the conditions and environment for success in the next life is uncertain!
To cultivate merit and virtue, each has a different heavenly mandate and cycle.
If one can act in Wú Wéi (Non-Action), then Hidden Merit (Yīn Zhì) and karmic reward will follow.
To fulfill one's vows, one must be able to practice steadfastly; the initial great vow must be firmly held.
One step, one foot, one mark; with firm resolve, practice steadfastly always thus.
Cultivating both karmic reward and wisdom is essential for sentient beings today. Only with both 'karmic reward and wisdom cultivation' and 'inner nature fully sprouted' can one truly fulfill their vows. Heaven has endowed me with talent for a purpose; when will I be free? When will I fulfill my vows? Success must be achieved in this life, for this is the right path and the basic condition for upward growth!
The cultivation of both blessings and wisdom is indeed the essential condition indispensable to all sentient beings in this present age. Only through the dual cultivation of blessings and wisdom, and the nurturing of inner nature, can one fulfill their vows. Heaven has endowed each being with unique talents, but when shall one achieve liberation? When shall one fulfill their aspirations? True fulfillment must be attained in this very lifetime, for this is the righteous path and the fundamental condition for ascending and growing.
The Spirit Official, Wang Tianjun
November 29, 1996, the nineteenth day of the tenth month in the year of Bǐng Zǐ (five)
With open enlightenment, the Truth is expounded,
In the mundane, the Self-nature is cultivated.
The entire process is an exchange of truth. Therefore, truth and falsehood are merely different positions and perspectives. One can use the false to return to the Suchness of Buddha-nature, which is the true original spirit, and thus combine truth and falsehood.
Heaven, the source of human spirituality, is where the Azure Heaven uses ordinary people to expound the Truth, thus providing a guiding light for all beings. Yet, after descending to the mundane world, beings often become obscured by their Self-nature and do not understand why they are here or how they should conduct themselves. The Azure Heaven can bestow upon beings what they already possess, which is their own Self-nature.
Due to their karmic obstacles, beings are often hindered in manifesting their Self-nature. This truly leaves the Azure Heaven feeling helpless! Therefore, what can be bestowed upon beings is already within them, but what cannot be bestowed must be obtained through their own efforts. This often leaves beings feeling utterly helpless, unsure of how to attain it. It all depends on whether they can manifest their Self-nature!
The Azure Heaven bestows upon beings what is real and free, not false or contrived. It is the genuine essence of their own original nature. Yet, human beings often mistake the false for the true, discarding the true (Self-nature) and seeking external things. This condition makes it extremely difficult for the Self-nature to be restored.
In the distinction between truth and falsehood, what is false cannot become true, and what is true cannot become false. The Azure Heaven has already bestowed upon beings what they need, but beings often regard these gifts as unreal and valueless, misinterpreting the Azure Heaven’s intentions and distorting its benevolent origin. They discard the essence given by the Azure Heaven and fail to cherish it.
The Azure Heaven desires that beings attain their inherent spiritual essence. Yet, external factors often obscure their original nature, leading them to believe that external things are truly valuable. Thus, they often mistake the false for the true. However, the true essence and Self-nature do not rely on external pursuits; they are the inherent qualities of each being.
The distinction between truth and falsehood is greatly influenced by individual perspectives and values. The differentiation between truth and falsehood is due to the different angles from which beings view things. The opposition between truth and falsehood is itself a reality! Everything can be manifested in the present life, but it is not solely confined to the present life for true benefit to be realized.
The distinction between truth and falsehood is caused by the different perspectives, concepts, and values of beings. Therefore, whether external things are true or false depends on individual judgment. Truly, everything that is eternal remains unchanged, while everything that is false is merely a fleeting appearance and cannot endure.
Yet, beings often mistake the false for the true and the true for the false. This interplay leaves them uncertain about what is real and what is false. Life is spent navigating this interplay of truth and falsehood, and in the cycle of rebirth, they continue to use this interplay, thus all human beings are ‘mistaking the false for the true’.
The Azure Heaven and all the Buddhas and Immortals wish for beings to ‘recognize the false and return to the true’, which is to ‘use the false to cultivate the true’. Only then can they see their original nature, and understand their inherent qualities within their Self-nature. All beings possess Buddha-nature (Self-nature), but because they cannot comprehend it, they seek external Buddhas (Holy Immortals and Deities).
Yet, external Buddhas (Holy Immortals and Deities) are merely external, and cannot manifest the inherent Self-nature of each being. Beings often view themselves (Self-nature) as worthless, and question the value of what they can attain within themselves. This is based on their own value judgments, which can vary greatly.
If one does not pass through the eighth consciousness to purge and discard impure thoughts, it will be exceedingly difficult to enter the ninth consciousness, the True Suchness of Buddha-nature, also known in Buddhism as the Amala Consciousness. For it is through the ninth consciousness—the True Suchness of Buddha-nature, the original nature of the Tathagata’s treasury—that one must clear this hurdle. Without this purification, how can one achieve the true nature? How can one understand oneself? It is most difficult indeed!
The Azure Heaven can observe all that beings do, but beings cannot see the universe and all that the Azure Heaven encompasses. Tangible matter is but a borrowed view, fleeting like the bloom of the night-blooming cereus. Human existence is a series of such fleeting moments, which are difficult to fully comprehend. Can one understand this process? Not necessarily!
The Azure Heaven is eternal, while for beings, it is impermanent. In the impermanent process, things vanish in the blink of an eye. How can they form a continuous series? By understanding that 'mountains and rivers are the hosts, and humans are the guests,' one can discern what is true and what is false. Though human technology can move mountains and drain seas, can it last? Not necessarily!
In the span of a few decades, what can elevate one's eternal Self-nature to the realm of truth? It is the elevation of one's life experiences through the impermanent series, which forms the process of discerning truth and falsehood. Even the impermanent is part of the real process of existence. Can one clearly perceive the profound nature of this? It is very difficult!
True and false in the human world,      discerning matters extends wisdom.
Do not live a life in foolishness,      it is lamentable that one cannot transcend.
What concern is there with true and false illusions,      once the scene has passed, it is hard to foresee.
When we meet again, what can be done?      Only growth and learning remain.
Again we meet, what can be done? Only through growth and learning.
One must understand that life is a journey to elevate one's original spirit through life experiences. One should not be caught in the cycle of impermanence, but rather use the false to cultivate the true. This is the path to truth, and to enter this path is to align with one's Self-nature, which is the Suchness of Buddha-nature, leading to its fulfillment.
One must surely understand that life is but a transient sojourn, wherein one elevates one’s intrinsic spirit through the course of existence, not succumbing to the impermanent cycles of change. It is by means of the illusory that one cultivates the true, and this is the genuine path. One must enter into this understanding, for it is one’s own nature, the True Suchness of Buddha-nature, that achieves such fulfillment.
The Ancient Buddha of Nanping
December 6, 1996, 丙子年十月廿六日 (5)
South Screen guards the land, a barrier firm and strong; upon the sea, the Golden Buddha rides, free and unbound.
Ancient Buddha, the Golden Immortal, is made by human hands; the Buddha descends to write the chapter on Illusion.
Chapter 9: Illusion

In the realm of the Great Dao, all phenomena are but fleeting shadows, transient manifestations of the Infinite. The sentient beings, ensnared by the web of karmic affinity, often mistake these shadows for reality, thus wandering aimlessly in the cycle of birth and death. The bodhisattvas, with their profound wisdom, perceive the essence of True Suchness, understanding that the material world is but a reflection of the Alaya Consciousness, and that true liberation lies in transcending the illusions of the senses. Hence, they practice non-action (wu-wei) and cultivate the heart of compassion, guiding the living souls toward the light of enlightenment.
The Great Way: natural and effortless, is found within oneself, harmonizing with Heaven and Earth and all things, achieving oneself and all beings. The natural world has a dynamic force that is ever-renewing; because of this dynamism, all things grow and develop, creating opportunities. This is the ceaseless act of creation, never stopping, and it is through the natural essence that one can interact with the external world in a harmonious exchange.
All things possess a natural and spontaneous spirit. When they descend into the mundane, they reveal their true nature, which is also the Buddha-nature, the Immortal-nature, and the Sage-nature, all unified as one. This is the most fundamental nature of all beings. In the human world, it is an impermanent individual combination, but within this impermanence, there is a substantial reality, which allows the self-nature of all things to be manifested.
Impermanence has passed, and all things are but transient visitors in time. They also undergo impermanent alternations, which are processes of stopping and circling. To all things, life is illusory, but within the passage of time, everything is real. Thus, the illusory adds to the real, forming the accumulation of human experience.
In the present world, these processes serve as annotations. Within all the illusions, there is a real and substantial reality. Otherwise, how could the process of impermanence come to a halt? Therefore, the present world and all things must exist to annotate the process of impermanence, which is the accumulation of time and experience.
The illusory life of humans, in the present, is merely the accumulation of experience. Without the accumulation of experience, one cannot achieve a real life. Often, beings complain about heaven and blame others, lamenting: 'Time does not favor me.' They often feel dissatisfied, and many things seem to be against them. How can this be?
Little do they know that the right time, favorable conditions, and harmonious human relations must all come together to form the karmic conditions of good and evil. Otherwise, in the present world, there is only the accumulation of experience. In the illusory life, when the alternations of cosmic time and space are calculated, they are truly insignificant. Therefore, the 'illusory life' is meant in this sense.
In the present world, various karmic conditions come together to form all the worlds and things. Otherwise, if everything were illusory, beings would not understand what is real and what is illusory. Every process is accumulated through the present time and space, forming a real life. Otherwise, to speak only of the illusory, what can be done?
In the present, one cannot achieve a real life without a series of continuous real processes. And for the eternal, in the alternation of impermanence, it is only a process of annotation. Life is impermanent, and the universe also alternates in impermanence. All time and space cannot cease, nor can they halt for any being.
The alternation of time and space, in the midst of the illusory and the real, elucidates the truly substantial life. Each process is accumulated through the experiences of each being, forming the cycle of rebirth and transformation of all beings. How can the concept of rebirth be explained? It is the combination of fleeting moments, which is the present life.
Beings do not understand what is real and what is illusory. If one speaks of a real world, it becomes illusory through the cycle of time and space. Each being has been passed down through generations to the present, thus forming my existence. Without a real life, and under the cycle of time and space, it will soon become illusory.
All sentient beings know: we have ancestors, generation after generation, who have passed down to us. Who among sentient beings has ever seen their ancestors seven generations back? It is often through the transformation of time and space that the present moment is achieved. The process of our ancestors is a true accumulation, which has led to the generations that follow.
Otherwise, would our ancestors, in the present context, be considered illusory? No, they are the true past of humanity, which has shaped the present, allowing for our existence. If the present generation were to regard their ancestors as illusory, would not the future great-grandchildren also consider the present generation as illusory? This is the same principle!
All combinations and connections form the alternation of generations, and this is merely to enable sentient beings to understand: what is real? What is illusory? This discernment would not be possible without the transformative process of the present world. Otherwise, the entire human realm would long ago have become a place where humans are everywhere, without the natural process of renewal and transformation.
Sentient beings often delight in external illusions and do not realize that future great-grandchildren may also regard the present generation as illusory. This is not certain! But it is necessary for each generation to pass on the legacy of the previous one to ensure eternal succession. The distinction between reality and illusion allows sentient beings to understand the cyclical process and the evolution of the universe.
Illusions pass in the blink of an eye, and problems arise without delusion.
Addressing issues brings about change, and growth in knowledge brings abundant blessings.
All that is true and false creates karmic causes, and attachment to fixed views makes it difficult to progress.
Only through self-transformation can one break through the evil and calamities of life.
As human beings, through the accumulation of life experiences, we can benefit future generations, thereby achieving the well-being of all sentient beings. This provides us with opportunities to cultivate merit and virtue. Sentient beings must understand what is real: the present moment is real! What is illusory: the past is illusory, and the moment that has just passed is also the process of ‘reality and illusion’!
Can one discern the subtleties within? It is precisely within one's own grasp! One can also elevate one's thoughts and concepts to grow and transcend. The space in which humans live must allow everyone to realize: all that exists in the present moment is real, and once it has passed, it is all illusory!
If the Initial Heart does not waver, the Buddha-nature will remain; if the Self-nature does not manifest, the Buddha-nature will depart.
The Initial Cause encompasses the meaning of heaven and earth; the Heavenly Mandate is bestowed upon all beings.
Fulfilling vows and returning depends on the true mechanism; the principles of true and false, illusion, and reality govern life.
Using the false to cultivate the true relies on oneself; wisdom and karmic reward are also essential.
Having fulfilled the vow, return to rely on the true mechanism; discern the truth from the false, the real from the illusory, in the principles of human life.
Relying on the provisional to cultivate the true depends on oneself; wisdom and merit must also be possessed.
With Chū Xīn (Initial Heart) steadfast, Buddhahood is within reach; if Self-nature is not clear, Buddha-nature will depart.
In this life, the truly self-directed actions one can undertake are few. In the present society, due to the changing times, all beings enjoy more blessings than in the past, thanks to the accumulated virtues of previous lives. Modern technology has also made many aspects of life more convenient, but because these blessings are easily obtained, beings do not value them as they should.
Many beings do not realize that the blessings they enjoy in this life are the result of their virtuous deeds in past lives. If they cherish these blessings, they can extend their virtues and even accumulate more Fú Dé (Blessings and Virtue) in this life. Therefore, if beings can cherish their blessings, the addition of blessings is limitless.
In the present, all the blessings that beings enjoy are the result of their own efforts, not the grace of others or the transformation by deities and Buddhas. If such transformations were to occur, one must have sufficient blessings. Otherwise, if one's own virtues are not sufficient, it is impossible to enjoy blessings for long, nor can one bear the cost of such transformations.
All beings do not understand that the present life is the result of the accumulation of past lives, and the actions of this life will determine the fruits of the next. Whether good or bad, it depends on one's own conduct. If one wishes to have sufficient blessings in the next life, one must accumulate Yīn Dé (Hidden Virtue) in this life to enjoy blessings in the future.
Therefore, if beings do not cultivate blessings for the next life, when the blessings of this life are exhausted, the next life will surely be filled with suffering. This life is the result of past actions, and the actions of this life will shape the next. This is the flow of Sān Shì Yīn Guǒ (Cause and Effect Across Three Lifetimes).
In this life: if one does not use the present to prepare for the next, how can one have blessings in the future? The causes of this life will bear the fruits of the next. If one does not act well in this life to prepare for the next, it will be difficult to enjoy blessings in the future. In this life, everything is transient, but the present is a real and tangible existence.
If one is in pain, no one can take it away. When one is hungry, one must eat to satisfy oneself; another's fullness does not fill one's own hunger. One must resolve one's own suffering; others cannot help in this regard. When one is ill, one must seek a doctor to treat oneself; if another could take one's illness, then the karmic retribution of Yīn Guǒ (Cause and Effect) could also be taken away.
It is known that one must eat to satisfy one's own hunger and seek a doctor to treat one's own illness; no one can do it for you. However, if one does not practice diligently, how can one resolve Yè Zhàng (Karmic obstacles)? Presently, all beings are under the benevolent shade of Shàng Cāng (The Azure Heaven), yet they do not cherish the blessings of this life. If one can use the illusory aspects of this life to cultivate the virtues of the next, one must truly engage in cultivation to achieve the goal.
Otherwise! One will drift aimlessly, and whether one will be reborn as a human in the next life is unknown! If one is reborn with the capital to be human, one will still be a person of poverty, illness, and suffering. But beings do not like poverty, illness, and suffering, and hope to transcend the present life soon. However, if one does not accumulate the virtues of the next life in this life, being reborn in this world will be a futile journey!
If one lacks even the concept, the suffering of this world is hard to endure.
Using the illusory aspects of this life to create the reality of the next, and using the illusory body of this life to achieve an eternal spirit, one's spirit will naturally manifest, and Buddha-nature will be clearly expressed. In this life, one has already understood the great love of Heaven and Earth and the great compassion of the universe that have shaped this life, and one can accumulate the virtues of the next life to avoid returning to the human world.
In the present, one is already the Buddha-body of a Bodhisattva, and there is no need to wait until the next life to achieve it. It has already been achieved in this life, but beings find it difficult to understand. They also find it hard to know the quality of their own spiritual roots. In this life, one has already achieved the spiritual Buddha-body, which is one's original nature. Beings know there is a next life, but they do not realize that the present is the next life. How can the next life be the present?
Using the false body of this world, one may achieve the manifestation of Buddha-nature; otherwise, if one waits until the end of life to speak of achievement, one will have already fallen into the seeds of hell. All beings wish to ascend to heaven and not descend to hell. Heaven and hell are already determined; who can truly understand that using the false can cultivate the true? Only by practicing in the real life of this world can one surely achieve this goal.
Using the false in this world to cultivate the present life, one must clearly understand the process.
If even the concept is lacking, the trials of this world are hard to endure.
Cultivating the true is the original purpose; using the false to cultivate the true is the way of human love.
One step, one footprint, one mark; achieving elevation and surpassing the load. If one can achieve in the present, the moment is now; why wait for the next life to achieve? This is a fallacy, is it not? Ha ha! Today, this old monk's heart is truly joyful—The Great Way has been written in ten chapters. This book, a collection of the highest truths from the Three Realms, elucidates the 'Truth of the Present World.' Understanding the heavenly secrets means understanding oneself; the return to the origin is within reach.
Can one truly achieve in the present, and if so, why should there be a need to achieve again in a future life? This is a fallacy, is it not? Ha ha! Today, this old monk’s heart is truly rejoiced—for the Great Dao has been recorded ten times in this volume. This book gathers the profound truths expounded by the high sages of the three realms, revealing the truth of the present world. To understand the heavenly secrets is to understand oneself, and thus, the hope of return is within reach.
The initial resolve unwavering, one becomes a Buddha in the end; when the true nature is not revealed, the Buddha-nature departs.
At the beginning, the Great Dao encompassed the meaning of heaven and earth, and Heaven bestowed upon all sentient beings.
To fulfill one’s vow and return, rely on the true mechanism;  
The truth and illusion, the real and the false, are the principles of human life.
Relying on the illusory to cultivate the true depends on oneself; wisdom and blessings must also be possessed.
Chapter 10: Borrowing the False

In the realm of the Great Dao, the distinction between the true and the false is but a fleeting shadow, a mere reflection of the mind's delusion. The sentient beings, ensnared by the web of illusion, often mistake the ephemeral for the eternal. Yet, within the false, there lies a path to the true; through the transient, one may grasp the everlasting. The wise, understanding this, use the false as a vessel, a means to transcend and attain the genuine. Thus, in the Dao temple, the practice of non-action (wu-wei) is not to renounce the world, but to engage with it, seeing through its illusions and finding the Buddha-nature within.
13. Blessings  
This is the theme expounded by the Master Ji Gong, the Ancient Buddha of Nanping, for the benefit of all in the Great Dao series, to be considered by all.
The Infinite Yuan Jun, the Immortal Lady Dong Shuangcheng
December 20, 1996, the fifth day of the tenth month in the year of Bing Zi.
Having grasped the truth, one cultivates the body, both refining blessings and wisdom, and upholding virtue.
Achieving this life, one returns to the Infinite, the Immortal Lady writes to expound true cultivation.
Chapter 11: Cultivating the True

In the quietude of the Dao temple, the living souls gather to seek the path of the Great Dao. They meditate in silence, their hearts yearning for the wisdom of the immortals and Buddhas. The bodhisattvas, with their boundless compassion, guide them through the intricate web of karma, helping them to understand the nature of True Suchness. Within the depths of their being, they strive to purify the Alaya Consciousness, dispelling the delusions of the Manas Consciousness. Through diligent practice and the cultivation of non-action (wu-wei), they aspire to harmonize with the Infinite (Wu Ji) and attain the sublime state of the Realm of Principle.
Human beings, born into this world, are fortunate to be born in the Central Land, where blessings are abundant. For it is rare to be born in the Central Land, and even rarer to encounter the celestial influence. Therefore, one can understand the divine opportunities and cultivate one's Self-nature, which has been predestined through many lifetimes of virtuous karmic conditions, and now manifests in this present life and region.
‘It is difficult to be born in the Central Land, to hear the Dharma, to attain a human body, and to practice true cultivation.’ Those who encounter such favorable opportunities in the present world are indeed blessed, and it can be said that their karmic conditions are extraordinary. Only by being born in the Central Land and possessing a human body can one use the present physical form, which is also a temporary appearance, to cultivate one's ‘true spiritual nature’ and elevate oneself.
This is the supreme principle of true cultivation. In the present world, there are many karmic conditions. It is rare for anyone to have encountered such conditions in the past. Using the temporary appearances of the world to cultivate true nature, the present physical form is the true essence, not a mere illusion. Yet, why is it called an illusion? Because human beings are but transient guests in the universe and the mountains and rivers!
Human life is but a brief span of decades, compared to the vast expanse of the universe and the enduring mountains and rivers. The universe and the mountains and rivers are enduring, while human life is fleeting. Which is true, and which is false? One can clearly understand that the present physical form is a tangible reality, and this is the actual world of human existence. How can it be called a false world? No, it cannot!
The standard for ‘false world and false body’ lies herein. Without a physical body, how could one perform cultivation in this life? This tangible human body cannot be called an illusion. The reason is clear: when compared to the vastness of heaven, earth, the universe, and the mountains and rivers, it may seem like an illusion, but in the present world, it is the true reality of human existence.
Birth, aging, illness, and death—all must be experienced through this physical body. This allows human beings to accumulate substantial experiences, forming various karmic conditions and connections. Can these be called illusions? They are clearly not! In the present society, if one does not undergo the trials and transformations of this life, how could one transform karmic causes?
Because each person's karmic causes are different, and the external conditions ‘embedded within these causes’ vary, everyone is the same in their ‘pre-heaven causes’ at birth. Once they are born into the human world and undergo repeated spiritual tests, the experiences each person accumulates will differ.
Each person's karmic connections are shaped by the alternating conditions of ease and difficulty, leading to different outcomes over many lifetimes. In the present, this is due to one's blessings. If one can cultivate one's true life: the growth and transcendence of one's Self-nature (spiritual nature), one can return to the ‘Holy Realm of the Infinite,’ which all beings yearn to return to, though they often do not know the purpose of their return. How can they achieve it?
Relying solely on the cultivation processes of predecessors, one may wander in confusion, not knowing how to proceed. In this process, the stages of exploration differ, leading to significant variations in actions. For those who cultivate, the goal is clear, but due to lack of experience, various discomforts and conditions arise, forming a cycle of repeated actions, making it very difficult to transcend.
Often, one walks a long and fruitless path, and in the end, few truly return. This truly makes the Azure Heaven feel helpless! The purpose of true cultivation is to elevate one's Mind and Nature, to proclaim Buddha-nature, and to reveal Self-nature, thereby uniting with heaven and the universe. One can then become one with all things, and all things can become one with oneself. The interaction between the two is the heart of the universe and heaven, to be manifested in this life, not寄托於來世 (relying on the next life). Many beings often lose themselves, and whether they can be reborn as humans in the next life is truly unimaginable. If they hope for the same opportunities in the next life, will they be able to seize the present moment? Or will they place their hopes in the next life?
Such a cycle of repetition, can it be said that it truly benefits the hopes of humanity for the next life? No, it cannot! If one cannot change one's actions in the present life, and instead places hope in the next, it is deemed impossible! The purpose of ‘修真’ (xiū zhēn) is to enable all beings to manifest their Buddha-nature and Self-nature. If one cannot grasp the present, there will be no foundation for the future.
If one cannot change oneself in the present, what is the purpose of this life? And what will be the purpose of the next? Can all beings truly understand this? It is exceedingly difficult! The practitioner must alter negative dispositions. If one cannot discard these dispositions, it will be impossible to act in accordance with one's true nature in this world. Therefore, the ‘修者’ (xiū zhě) changes what is lacking and erroneous, while the ‘真者’ (zhēn zhě) embodies genuine actions.
‘修真’ (xiū zhēn) is the return to the original Initial Heart, the restoration of the Heart of a Newborn. Such innocent and pure actions are the essential nature that a practitioner of ‘修真’ (xiū zhēn) must possess. Otherwise, it is impossible to return to the selfless and non-self Heart of a Newborn, and to merge with the Heart of the Universe and Heaven. This concept is fundamentally non-existent.
Therefore, the practitioner must genuinely and sincerely engage in practice, rather than wander in circles without understanding the original meaning of ‘修真’ (xiū zhēn). Moreover, encountering various adversities and spiritual tests does not guarantee elevation and transcendence. However, if one achieves success through such processes, one can indeed merge with the ‘Heart of Heaven and Earth’.
‘修真’ (xiū zhēn) is the genuine transformation of negative dispositions and the embodiment of one's true nature. This makes it easier to manifest one's Self-nature and Buddha-nature. Otherwise, external temptations will prevent one from practicing the Truth and the Great Way in this life. There will be countless reasons and excuses, and one will remain in a state of delusion in the human world. If one desires to return, it will be more difficult than ascending to Heaven!
Cultivating the True: This is truly transforming one's flawed nature to act in accordance with Heaven’s nature, thereby making it easier to manifest one’s inherent nature and Buddha-nature. Otherwise, when faced with external temptations, one cannot practice the truth of the Great Dao in this life, and there will be myriad excuses. To remain thus bewildered in the world, the desire to return will be more difficult than ascending to Heaven!
All beings are under the supervision of the Azure Heaven. The Heart of Heaven is the heart of humanity, the Heart of the Universe is also the Heart of Heaven, and the Heart of Earth is the heart of humanity. Heaven, Earth, and Humanity are interconnected. Returning to the Heart of the Universe, which is the Heart of the Infinite, means aligning the human heart with its true nature. The Heart of Heaven is also the Buddha-nature. The genuine state of the practitioner is the hope for return.
The practitioner must strive diligently, breaking through difficulties and advancing forward.
All obstacles of spiritual tests are the very means for the growth of Wisdom.
True practice is often disturbed, with evil calamities constantly surrounding.
Without tests, one cannot clearly understand one's inherent qualities; the levels and realms of practice are greatly examined.
When humans enter religious practice, they should not place hope in the next life, for they do not know if the next life will have the karmic conditions for further achievement. Life must employ the false to cultivate the true, hoping that all beings can return. This is what the Divine Mother (Mǔ Niáng) desires, to meet her compassionate countenance at the Dragon Flower Assembly. The Mind and Nature of all beings must be manifested, returning to the Infinite with boundless joy. Blessed be! Blessed be!
The Infinite Yuan Jun, the Immortal Lady Xu Feiqiong
December 27, 1996, the seventeenth day of the eleventh month in the year of Bing Zi (五)
Xǔ Fēi Qióng Xiān Gū spreads the Dharma to all beings,
Transmitting wondrous truths, wisdom is thus fulfilled.
Chapter 12: Wisdom
In this world, through the experience of life, humans accumulate knowledge. The affairs of the human world are far more numerous than the people who inhabit it. Humans, through the process of Wú Míng (Ignorance) and lack of knowledge, gradually accumulate experience, which is essential for their basic development as human beings.
Various forms of ignorance and delusion can only grow through the convergence of Yīn Yuán (Karmic Conditions). Without such conditions, one cannot gain life experience. This process of ignorance and delusion is something that humans must understand. They must combine hearing, thinking, and cultivation to gain experience and learn from the actions of their predecessors, using this as a mirror.
Can the experiences of others be suitable for my own application? One must understand how to use the experiences of others as one’s own, thereby expanding one’s own growth process. Humans must go through the stage of ‘much hearing’ to acquire knowledge and thus have a rich experience in the human world.
If one remains unchanged, one cannot pass through the process of ‘hearing the Dharma’ and thus cannot achieve the experience of ‘much hearing’. By accumulating the good and bad experiences of others, one can use them as a basis for improving one’s own shortcomings. Using the experiences of others as a mirror, one can achieve the wisdom required by ‘much hearing’.
‘Much hearing’ is essential for people today. Without ‘much hearing’, there can be no transformation of thought, and through the transformation of thought, one can achieve the process of ‘consideration’. It is through consideration that one can act. All beings absorb the experiences of others, and consideration is about whether one can correct one’s own mistakes.
How should one act to avoid repeating past mistakes? This is precisely about using the experiences of others to improve one’s own. By teaching the process of ‘much hearing’ and consideration, one can avoid being influenced by negative elements. All beings have the innate ability to seek good and avoid evil, and can avoid being tested by evil and adversity.
‘Consideration’ is a necessary process based on ‘much hearing’. Without consideration, there can be no achievement of experience. Every human affair is acted upon after consideration, and thus the goodness or badness of actions is determined by consideration, which then connects to future affairs.
‘Hearing, thinking, and cultivation’ are inseparable and interconnected. Each being, through the process of hearing, thinking, and cultivation, can develop wisdom. Whether one has sufficient wisdom depends on one’s own choice. Without the accumulation and completion through ‘hearing, thinking, and cultivation’, how can one possess wisdom!
The conditions for ‘much hearing’ include listening more, seeing more, and broadening one’s knowledge. This will certainly increase the accumulation of experience, which is the foundation for wisdom. Consideration must pass through ‘much hearing’ to unfold all affairs. Without the completion of consideration, how can one determine whether actions are good or bad? It is through consideration that beings’ karmic conditions unfold.
‘Pú Sà (Bodhisattva) fears the cause, while beings fear the effect’. One should transform at the level of cause, rather than being caught in the results. Otherwise, once the cause has borne fruit, one will face the judgment of good and bad, right and wrong. Through consideration, cultivators can transform into good results, and beings, through consideration, will distinguish their future actions as good or evil.
‘Hearing, Contemplation, and Cultivation’ are the accumulation of experience and the unfolding of wisdom. If the sentient beings of today lack the ability for sudden enlightenment, they may gradually awaken to reach the essence of ‘Enlightenment’. This is a step-by-step process to achieve one’s own perfection and the perfection of others, and it is necessary to do so to unfold wisdom.
If sentient beings possess both sharp faculties and wisdom, enlightenment can be immediately manifested, and there is no need for gradual unfolding. However, if they proceed through gradual awakening, they must pass through ‘Hearing, Contemplation, and Cultivation’ to achieve wisdom. Otherwise, sharp faculties are the inherent qualities of those with great wisdom, while those with dull faculties must rely on ‘Hearing, Contemplation, and Cultivation’.
Step by step, one can achieve the manifestation and application of one’s own wisdom. For the sentient beings of today, if they do not possess great wisdom, they can accumulate it bit by bit, gradually reaching the goal of wisdom unfolding. Who among human beings can possess the sharp faculties and wisdom? This is the viewpoint of sharp wisdom.
Wisdom grows through cherishing, accumulating experience in daily life;
Forming knowledge for application, next accumulating blessings and virtue;
Wisdom arises, enlightenment awakens, and the nature of awakening shines bright, when problems arise and occur;
How to penetrate these obstacles, knowledge benefits and wisdom presents itself.
‘Hearing, Contemplation, and Cultivation’ are the best testimony of wisdom unfolding. In the process of hearing, contemplation, and cultivation, one can teach and transform sentient beings in the process of seeking wisdom above and transforming beings below. This is the best portrayal of wisdom gained through experience. Sentient beings can, through ‘Hearing, Contemplation, and Cultivation’, obtain wisdom and, in the present world, gradually awaken to reach the realm of ‘Enlightenment’.
"Hearing, contemplating, and cultivating" are indeed the finest testament to the unfolding of wisdom. In the process of hearing, contemplating, and cultivating, one can guide sentient beings in the endeavor of seeking enlightenment above and transforming below. This process is the best portrayal of the wisdom and experience thus gained. Sentient beings, through hearing, contemplating, and cultivating, can attain wisdom and, in the present life, progress from gradual enlightenment to the realm of full awakening.
The Wu Ji Yuan Jun, the Lady Immortal of the Nine Heavens and the Dark Lady.
January 3, 1997, Bingzi (Year of the Fire Rat), Friday
From the Nine Heavens, the Earth's origin lies in the Infinite; the Dark Lady writes the Foundation of the Great Way.
The Immortal Lady descends to expound the sacred truths; the Primordial Lord opens the path of karmic reward.
Chapter 13: Blessings and Retribution

In the realm where the Great Dao governs, the blessings and retributions of sentient beings are not without their causes. The deeds of the living souls, whether virtuous or wicked, are recorded in the Alaya Consciousness, and the Azure Heaven dispenses its judgments with utmost fairness. Those who cultivate the Buddha-nature and practice non-action (wu-wei) shall receive blessings that last for generations, while those who indulge in evil and forsake the Dao shall face retributions that befit their transgressions. The Original Spirit Child, in his boundless compassion, guides the wayward and uplifts the fallen, reminding all that the path of the Great Dao is one of righteousness and harmony, leading to the Realm of Principle.
Human beings, born into this world, are endowed with good karmic conditions and blessings from past lives, thus they are able to attain human form. Because of this, those who are born as humans can freely traverse the four quarters. If one does not possess a human body, they would be like other myriad things, having all the necessary elements but lacking the freedom to move and act, akin to plants and animals, which are limited in their actions.
In the human world, the existence of myriad things is due to the presence of humans. If humans lack the fullness of wisdom, they will not have blessings, nor will they be able to prepare and connect with all things and phenomena. This is because humans possess the ability to think and reason, which plants and animals do not. Humans can cultivate good virtues and blessings through the development of wisdom, achieving success in the present life.
If a person lacks the fullness of blessings, they cannot enjoy the abundant things and resources in the human world. To survive in this world, one must possess blessings to have good fortune. Without sufficient blessings, one cannot enjoy good fortune. Thus, the chain of human affairs is formed by the combination of humans and myriad things.
Because humans possess wisdom and the ability to think, they can serve as the origin of all affairs, accepting external influences and forming a union of 'self and others.' If there is no such union with the external world, there will be a certain gap between people, preventing them from merging into one. Humans are part of the food chain, as are all myriad things, but because humans have the ability to think, they can create a good and virtuous living space.
Therefore, human actions can be judged as good or bad, forming the 'food chain and chain of affairs' through the convergence of causes and conditions. The saying 'humans die for wealth, birds die for food' indicates that humans are constrained by Heaven and Earth, which nurture all myriad things. Humans are also part of the myriad things, but they alone possess the wisdom to think.
Hence, through the cultivation of blessings, one can add to or diminish them, accumulating over lifetimes. Because humans have blessings, they are born as humans. But why do not all people have the same blessings? Why does the Azure Heaven grant each being the same time and the same body, yet why do people's blessings differ so much?
The Azure Heaven does not grant extra limbs or eyes, for what would that make of a person? Would they become a monster, different from others? Therefore, the Azure Heaven bestows upon all beings the same, and the blessings are also the same. Why, then, do people's blessings differ in the future? In truth, the Azure Heaven gives to all beings with impartiality and equality.
No one is given more or less. It is only due to human factors that blessings are added or subtracted, multiplied or divided over lifetimes. Thus, even though all beings are endowed with the same blessings, people do not know how to use them properly, leading to the increase or decrease of their blessings, resulting in why some people in the present world have more extensive blessings.
Some people, however, find it difficult to possess sufficient blessings, and some cannot even ensure their daily meals. This is not due to the Azure Heaven's lack of compassion, but rather the result of the blessings each person has accumulated. Each person's blessings are related to their own actions in adding or diminishing them. In the present world, the blessings of each being are far greater than in the past. Why is this so, if one thinks carefully?
How can one calmly reflect on this? It is not difficult to see that this condition is due to the changing times and the Azure Heaven's great grace. Nowadays, the people's fortunes are on the rise, while the power of rulers has declined. This shows that the common people have more blessings than the ancient emperors. If the ancient emperors were to be born in the present era, they would live in comfort, which should inspire gratitude. Thus it is said:
Now far surpassing the ancient emperors, the common folk excel beyond the halls of kings and nobles.
Now far surpassing the ancient emperors, the common folk excel beyond the halls of kings and nobles.
Blessings may be abundant, but if wisdom is not used to support and enhance them, one will have squandered all their blessings in this life and lost the opportunity to retain the human form. Whether one can regain it in the future is truly unknown! Most people are only endowed with blessings and lack wisdom, which indeed makes it difficult to grow and advance.
In a difficult life, one must first be endowed with wisdom before being endowed with blessings. It is essential to use wisdom to expand blessings, and by supporting each other, one will not only avoid creating negative karma but also cherish and increase blessings, thereby enjoying them forever without depletion. By using wisdom to expand blessings, one creates favorable conditions for survival.
Those who cultivate must also be endowed with wisdom and use it to augment their blessings. When blessings are abundant and wisdom is even greater, one can benefit a vast number of beings. Therefore, whether one cultivates or not, being endowed with wisdom is far more important than being endowed with blessings, ensuring that one does not waste this life. Whether in business, family, or cultivation, one should be fully endowed in all aspects.
Blessings are abundant for all; the process of using them should be clear.
If one does not harbor a sincere heart of gratitude, they cannot attain great blessings.
To desire blessings, one must first accumulate virtue; virtue and blessings govern wealth.
When virtue is abundant, wealth will naturally flow; the currency of the human realm will be thoroughly understood.
In this life, what one cultivates is no longer poverty but true abundance. Only then can one truly possess both blessings and virtue. Observe carefully, and you will understand: 'Blessings are the roots of wisdom, and wisdom is the foundation of blessings.' Cultivating both blessings and wisdom is precisely what today's practitioners should possess. Do you agree?
In this lifetime, what is cultivated at present is no longer the impoverished Dao but rather the truly abundant Dao, thus enabling the true fulfillment of blessings and virtue. Sentient beings may carefully observe and thereby understand: when comparing blessings and wisdom, it is said that "blessings are the root of wisdom, and wisdom is the essence of blessings." The cultivation of both blessings and wisdom is precisely what practitioners should now possess. Do you agree?
The Infinite Yuan Jun, the Immortal Lady He
January 10, 1997, the fifth day of the twelfth month of the year Bǐng Zǐ.
Heavenly flowers bloom across the land, the Immortal Lady descends to expound the flaws of principle;
Before the Infinite, serving the Divine Mother, she writes of the obstacles of principle, recalling the home of truth.
Chapter 14: Obstacles of Principle

In the realm of the Dao, the mind must be clear and unobstructed, for the impediments of principle can ensnare the spirit, binding it in the chains of delusion. When one’s heart is clouded by the complexities of the world, the light of the Great Dao becomes dim, and the path to enlightenment is obscured. Thus, it is said that to traverse the way of the immortals and Buddhas, one must first dissolve the barriers of reason, allowing the True Suchness to shine forth unimpeded. Only then can the Alaya Consciousness be purified, and the Manas Consciousness be tamed, leading to the liberation of the living souls and the attainment of the Great Dao.
All sentient beings in this world, who are able to enter the virtuous halls and engage in religious cultivation, may be said to possess abundant karmic rewards. This is due to the good karmic conditions that were established in past lives and accumulated over many lifetimes. To be able to enter the realm of cultivation in this present life, and even to come and study the religious precepts and regulations, and to join the virtuous hall to research the truth with immortals and Buddhas, is indeed driven by virtuous karmic rewards.
If one can enter the path of cultivation, there is room for transformation. If one does not know the path of cultivation, this life will merely be a struggle in the present world, and one will not be able to transcend it in this life. Whether one will return as a human in the next life is unknown! In the religious enlightenment and teaching of the virtuous halls, the immortals and Buddhas expound the truth in a way that aligns with the current state of the world.
Thus, they can guide sentient beings and cultivators to truly practice. Due to the good karmic conditions in this life, cultivators can enter the path of cultivation, which is what the cultivators of today aspire to. In the religious and virtuous hall teachings, sometimes the rules are established by those in charge and their predecessors, based on the differences in time, place, and environment, in order for the cultivators to follow them.
The wisdom of the cultivators often falls short of that of their predecessors, and they blindly follow the path set before them. Little do they know that even the predecessors, at times, may have their own biases. If the rules established by those in charge can benefit sentient beings and cultivators, and help them manifest their virtuous (Buddha) nature, then these are the teachings of truth. However, if the rules are merely for the cultivators to follow, what can be done?
Yet, often they fail to uplift the next generation and instead become stumbling blocks in religious faith and cultivation. Those who should be the pillars of Heaven, due to the constraints of these rules, become seeds of hell. The difference between the two is vast. In this present era, all teachings are flourishing, and we are now in the final calamity. The Azure Heaven desires that the 9.6 billion original spiritual children may all return.
The Azure Heaven has sent down 400 million Buddha-children to guide the 9.2 billion original spiritual children to return. The Unborn Sovereign Mother's benevolence and virtue pervade Heaven and Earth, and her deep love for her children is the reason for this. In this present era, many sentient beings have been sent down by the Azure Heaven to guide and form karmic conditions, thereby achieving the salvation of all beings.
In this present era, due to the difficulty in manifesting wisdom, cultivators often become deluded by external manifestations and do not seek the inner 'Buddha of Self-nature.' They are even more deluded by external masters (true masters), but such masters are not truly true masters. The true master is not external but internal, and one must realize that the true master is oneself!
The Azure Heaven has dispatched immortals and Buddhas to teach and open halls everywhere, so that the cultivators and sentient beings of today should not seek external true masters but should seek their own inner true masters. Otherwise, despite the compassion of the Azure Heaven and the great vows of the immortals and Buddhas to widely save sentient beings, why do sentient beings still remain deluded by the present environment and unable to manifest their 'Buddha of Self-nature' as true masters?
Can external masters be more enlightened than the celestial immortals and Buddhas? Reflect on this, and the answer will be clear! The immortals and Buddhas are a luminous body of light, without substantial physical form. Sentient beings are often deluded by external substantial illusions and are thus obstructed by these illusions, unable to manifest their inner true masters. Can they accumulate the capital for return in this lifetime? Indeed, it is impossible!
The truth is unchanging, a universal standard across all four seas, a truly immutable law. The truth is not mere reason; reason is constrained by time, place, and environment, and thus the precepts and regulations of sentient beings are determined by these conditions. This is precisely what binds human beings, and it is unwise for cultivators to let it obstruct the manifestation of their inner Buddha-nature.
Thus, the conditions of governance, which constrain the faith and cultivation of sentient beings, cannot serve as a springboard for their return. Therefore, the Truth is an immutable law, while principles are established according to the cause, the person, and the environment. Thus, principles may change, but the Truth remains unaltered, leading to frequent debates that seem reasonable but are actually misleading, as they manifest in the human world.
Though they appear logical, upon closer inspection, they are not. The human world often says: 'Striving for reason will surely lead to anger.' Only when one's principles are clear and one's mind is harmonious can there be a wholesome and perfect outcome. If sentient beings do not understand what is the Truth and what is a principle, they will certainly be unable to overcome the obstacles of this life, nor will they be able to transcend the cycle of rebirth in the Three Realms. They will merely continue to revolve in the human world!
What is a principle? What is the Truth? If one can use wisdom to free oneself from the constraints of governance conditions, one can certainly expound one's wisdom within the Truth, manifest the Buddha-body of one's Self-nature, and thus transcend the limitations of the cycle of rebirth in the Three Realms, without needing to return to the human world. One can also use conditions to attract more conditions, thereby widely guiding the Original Spiritual Children to return.
This is the true condition that sincere practitioners should learn and possess. Therefore, the Truth is immutable, while principles may change, and thus are not limited by the obstacles of reason. One can thereby transform the delusions of the human world, restore the clarity of one's Self-nature, and not be bound by the obstacles of reason. This is the proper mindset for one's own return, to elevate and transcend.
When the obstruction of reason arises, it prevents true knowledge. How has it come to this?
Believing it ought to be thus, one deludes oneself, lacking in wisdom.
All sentient beings are thus, deeply ensnared by their固化执 (rigid attachments).
The teachings of our predecessors have erred; the levels of attainment were long ago distinguished.
The Barrier of Principle: It is precisely the bottleneck that cultivators often encounter in the present age. How might one break through? It is essential to be "well-versed"! By comprehending all things in the human world through the process of hearing, contemplating, and practicing, one can understand the obstacles to existence and not be deluded by external teachers. It is necessary first to understand the inner teacher within oneself, thereby realizing that one is one's own "true guide." What say you?
The Infinite Yuan Jun, the Immortal Lady Ma
January 14, 1997　December 6, Year of the Fire Rat (2)
The hemp seed falls, spreading through countless generations; the Immortal Lady descends, venerating the heart's return.
The Primordial Lord receives the mandate, inscribing the Heavenly Scriptures; the Great Way returns, transforming the obstacles of affairs.
Chapter 15: Obstacles in Deeds
Man, born into the world, in the process of cultivation, often encounters obstacles of principle, and thus cannot break through the difficulties to achieve the transformation of affairs; whether or not the multitude of beings cultivates, they often cannot set their minds at ease to handle the affairs of the world due to the obstacles of affairs, and when the obstacles of principle do not activate to bear fruit, the obstacles of affairs do not arise.
The obstacles of affairs: these are the frequent difficulties that cultivators encounter today. How can they be transcended? It depends on whether one possesses great wisdom, observing the origins and developments of affairs. Therefore, it is said, 'Step back one pace, and the sea is vast and the sky wide; step back ten paces, and carefully observe the origins and developments of affairs.' When entering religious cultivation, people often receive guidance from their predecessors, inheriting much experience.
However, the guidance passed down by predecessors includes many rules and norms of governance, which are not the will of the Azure Heaven. Often, these are inappropriate norms, leading to the transmission of errors. Thus, cultivators lose the opportunity to return to the Great Way, as the obstacles of principle form the obstacles of affairs, preventing the true manifestation of their Self-nature.
Many believe that such guidance must be followed without question, and that the teachings of their predecessors should not be broken. Thus, erroneous concepts are passed down, and today's beings and cultivators, each claiming to be the most intelligent, do not realize that their intelligence is often their own undoing. They do not know how to expound their original nature, their 'Self-nature'.
Thus, they cannot elevate their Buddha-nature, aligning with the Great Way and the virtues of Heaven and Earth. They do not know how to break through the errors, and how to truly achieve themselves. The obstacles of principle become the obstacles of affairs, which is the most difficult fog for today's cultivators to penetrate, and they often do not know how to proceed in the face of such obstacles.
The multitude of beings, in their confusion, do not know what to do, nor how to break through the guidance of their predecessors. This gives others the opportunity to create karmic obstacles through speech. If they cannot break through and continue to follow the leadership of their predecessors, even knowing that it is wrong, they lose the opportunity to manifest their Self-nature and Buddha-body. This is a common occurrence!
When the truth is not clear, the Azure Heaven cannot convey its will. Leaders lack great wisdom and do not learn, merely perpetuating errors again and again, preventing the younger generation from truly transcending themselves. This is indeed a matter of great regret! They cannot follow the teachings of truth, and thus do not know their original Buddha-nature.
How can humans return to the Infinite Celestial Realm? Truly, it is impossible! They merely cycle through the world, rebirth after rebirth. For the process of Universal Salvation to reach the stage of Gathering In, and for Gathering In to lead to the manifestation of the original Self-nature, and the opening of Buddha-nature, this is what is required today. The principles are the criteria for governing the multitude of beings today.
The truth is not about governing the multitude of beings, but about elevating them. Therefore, principles can change according to the time, place, environment, and national customs, while the truth remains eternally unchanged, from ancient times to the present. It is the unchanging criterion and guiding standard. When the multitude of beings do not understand the truth, they often mistake principles for the truth, and the true for the false.
However, the Azure Heaven's great compassion desires that all beings may return to the Great Way. Within the Great Way, the conditions for the governance of Heavenly Dao, Earthly Dao, and Human Dao are present. If the conditions for governance by Heaven, Earth, and Humanity can change at any time, then they are not the truth but merely principles. Each of 'Heaven, Earth, and Humanity' has different norms and conditions for governance.
The Way of Heaven and Earth is also the Way of humanity, yet sentient beings often do not know the Way of Heaven and Earth, thinking only of the Human Way. Human existence varies according to the customs and conditions of different lands, and thus changes with time, environment, and place. In the midst of worldly affairs, they often believe that what they do is absolutely without error.
All sentient beings think that the path they follow in the human world, if fully practiced, will lead them back to the divine origin. This is a false statement. If sentient beings mistakenly believe that living in the human world and practicing the Human Way alone will lead to success, they often seek everything externally. Even if immortals and Buddhas are present, they are merely immortals and Buddhas, and not a means for one to transcend!
If, when immortals and Buddhas come to guide and save, one lacks the essential quality of virtue and does not manifest one's Self-nature (zì xìng) or Buddha-nature (Fó Xìng), how can one return? Indeed, sentient beings are often deluded by seeking externally, not realizing that they themselves are the very nature of the Buddha.
When one's own nature is revealed, only then can one achieve self-realization. Otherwise, even if the immortals and Buddhas descend before you, could you return to your true essence? No, indeed! For sentient beings are often ensnared by worldly affairs, thus unable to resonate with the immortals and Buddhas in their return to the fundamental nature. Living souls frequently become entangled in the obstacles of principle, which in turn create the barriers of worldly affairs. In such a state, how could one possibly return? Reflect upon this, and the truth will become clear!
The obstacles of worldly affairs are hard to dissolve; a change in perspective can guide one out of delusion.
Why do such obstacles arise? It is due to the solidification of Ignorance (Wú Míng).
The root of these obstacles lies in the affairs themselves; considering the past and future, it is all one's own doing.
Step back one pace, and the vastness of the sea and sky will open up; a change in thought will naturally resolve the obstacles.
Tonight, all virtuous beings have labored diligently. Your teacher, having returned from the Unborn (Wú Jí), has composed this work, hoping that all virtuous beings will understand that sometimes 'obstacles in principle become obstacles in affairs,' and that 'obstacles in affairs' are the stumbling blocks for cultivators. May this point be clearly understood!
The Ancient Buddha of Nanping
January 17, 1997, the fifth day of the twelfth month of the year Bingzi.
Namo to the Bodhisattva Avalokiteshvara, the sea voyage far and wide without bounds,
Ancient wisdom proclaims the Truth, the Buddha writes of self-binding to gather all under Heaven.
Chapter 16: Self-Bondage

In the realm of the living souls, many are ensnared by their own desires and delusions, binding themselves with chains of their own making. These bonds, though intangible, are as strong as iron, holding them back from the path of the Great Dao. Only through the cultivation of the Buddha-nature and the practice of non-action can one hope to break free from such self-imposed constraints and attain liberation.
All sentient beings: originally dwelling in the realm of Wú Jí (The Infinite), they descended into the mundane world. In Pre-heaven (Xiān Tiān), they had their original positions, but after descending into the mundane world, they were influenced by the energies of Later Heaven (hòu tiān) and could no longer recover their innate spiritual nature. Thus, they became ensnared in delusion and did not know how to return to the original abode of Wú Jí. They often pondered: how can we return?
Again and again, they tried every method, yet still could not achieve the goal of returning. They often bound themselves in the mundane world without realizing it, which is a common ailment among sentient beings. Therefore, the deities and Buddhas of Shàng Cāng (The Azure Heaven) expounded teachings in all directions and opened halls in every place, hoping that sentient beings could return and that the methods of return could be practically applied, thus ending their delusion and enabling them to return.
Sentient beings, after descending into the mundane world, could not understand how to qualify for return. They frequently used various methods, but none were effective. They considered the methods applicable in the human realm, yet the conditions for return were often proclaimed by Shàng Cāng. Thus, they frequently remembered these conditions but could not comprehend how to truly return.
Even when the will of Shàng Cāng descended into the mundane world, due to the constraints of time and place, very few sentient beings could understand it. Those who did understand were often hindered by their own selfishness, frequently becoming ensnared in delusion and self-binding. Therefore, whether they could meet the conditions for return was uncertain. If they could understand, they could act accordingly, thereby elevating and surpassing themselves.
If they could understand the conditions for return, they often added their own cleverness, complicating the originally simple conditions and binding themselves further. This is the key to self-binding, leading to delusion and preventing them from manifesting their innate Self-nature (zì xìng).
For sentient beings, this is not entirely blameworthy. However, for those who cultivate, after being inspired by religion, they should find it easier to return. Yet, often, religious cultivators impose more constraints on themselves than those who do not cultivate, thus making it difficult to achieve return.
Many cultivators claim: 'I am not self-bound; that is just others' perspective!' This is because they cannot see their own self-binding and instead accuse others of being bound without realizing their own condition. In the face of self-binding, cultivators today should remove the barriers (fān lí) and, through external observation, carefully reflect on their inner state.
Only then can they understand whether they are self-bound or if others are bound. They will realize that when they are self-bound, if they do not untie the ropes, they are indeed trapping themselves without knowing it. In the present era, it should be the best opportunity for religious cultivators to return, but if they are self-bound without realizing it, how can they return? It is truly impossible!
The cause of the problem      Difficult to remove the obstacles
Not knowing how to escape      Being bound makes it hard to improve
Self-binding is troubling and painful      Thinking back and forth causes disturbance
Turning a new direction allows for reflection      Escaping the confines brings true joy
Is it not so! One should adopt an objective viewpoint, examining oneself, to change and not be bound by self-imposed constraints. If one persists in believing that the world is always thus, then this life’s journey is wasted. Do you agree? Release from self-binding leads to return!
Bound by self-imposed troubles, one finds discomfort and distress, as thoughts of past and future create endless disturbances.
To turn and reflect brings insight; to leap beyond confines is true joy.
Indeed! One ought to adopt an objective viewpoint to examine oneself, for only then can one transform through other means, thus escaping the self-imposed constraints of which one is unaware. If one persists in believing that all in this world is as such, then this life’s journey would be in vain. Do you agree? Once freed from self-bondage, one can return!
In the boundless void, the Infinite (Wu Ji) of Mount Li, the Ancient Mother.
January 21, 1997　December 13, Year of the Fire Rat (Part 2)
On the peak of Lishan, the light of the Immortals shines; the Unborn Sovereign Mother descends to encourage the spirits of the earth.
With the brush of principle, the Heavenly Scriptures are revealed; through her writings, the trials of the Heart-demons are transformed into clarity.
Chapter 17: Trials by Demons

In the realm of the living souls, where the light of the Great Dao faintly shines, there arise from time to time trials and tribulations that test the resolve of those who seek the path. These trials, often brought forth by the malevolent forces that dwell in the shadows, are designed to challenge the heart and spirit, to see if the seeker is truly steadfast in their pursuit of enlightenment. It is said that the more one’s faith is tested, the more it is refined, like gold purified in fire. Thus, even in the face of great adversity, the true follower of the Great Dao must remain unshaken, for only through such trials can the Buddha-nature be fully realized.
Heaven and Earth operate according to the natural order, and all beings dwell between them, protected and sustained by the natural workings of Heaven and Earth, thus ensuring the continuous transmission of life through countless generations. In ancient times, humanity, receiving the grace and shelter of Heaven and Earth, pondered how to achieve their own and others' well-being. In the present era, with the proliferation of all teachings, it is precisely the sacred mission that the Azure Heaven has long predetermined.
In the present age, if human beings wish to enter the Dao Hall for cultivation, it will be easier than in past times. Therefore, the governance of teachings to restrain the masses will vary according to the time, place, and environment. This becomes a test for the cultivators of today: whether they can achieve their own goals and whether they will be bound by the teachings in their cultivation!
When humans enter religious cultivation, if they can manifest their Self-nature and the Buddha-body, it is the practice of Truth. However, if they are constrained by the conditions of governance, the obstacles of principle become the obstacles of action, thus binding themselves. Consequently, the trials of the Heart-demons appear around them, creating many obstacles for themselves.
The trials of the Heart-demons, especially for religious cultivators in the present age, often bring about obstacles. Sometimes these trials are not sent by the Azure Heaven to test their Spiritual Roots, but rather whether they can understand and cultivate themselves. Can they transform and improve themselves in religious cultivation without being bound or troubled by the Heart-demons? This is very difficult!
Due to the trials, and not the process of testing, beings sometimes leave themselves a step or a ladder to descend. They may also compare their trials to kǎo mó, which is precisely due to their own Wú Míng. It is necessary to understand that the 'trials' are 'kǎo mó'—they should be questions that one poses to oneself, not questions posed by the Azure Heaven to test one's Spiritual Roots and Mind and Nature.
Beings often fail to comprehend the process of kǎo mó. They cannot realize that the trials are precisely what they themselves have invoked. Before the Azure Heaven has even posed the question, they have already tested themselves. Thus, they retreat before the test begins, and the test is never completed. Sometimes, the Azure Heaven's testing process may allow for a retreat, revealing the true nature of the situation.
If the Azure Heaven's testing process is concerned with: 1. Wisdom, 2. Mind and Nature, 3. Actions, and 4. The process of response, then through the human mindset and perspective, one can understand the scope of the Azure Heaven's testing. If it falls outside this scope, it must be a self-imposed test. In fact, it is often self-invoked.
Regardless of whether one is cultivating or not, if one can understand all conditions in the process of kǎo mó—whether it is a self-imposed test or a test from the Azure Heaven—there will be different processes. One must determine whether they can pass these trials and what actions constitute the correct answers. The process of response will shape future outcomes, whether good or bad, blessings or calamities.
The trials of the Heart-demons are not merely tests; they also temper one's Mind and Nature, actions, and wisdom in response. In the process of kǎo mó, all beings lack experience. If they can understand the process, they will be inexperienced in dealing with it. Therefore, if beings can remember the lessons from one trial to the next, they will surely pass when faced with the same kǎo mó again.
By learning from previous failures and not repeating the same mistakes, one can pass the kǎo mó. However, kǎo mó is not limited to the trials of the Heart-demons. Whether one passes or fails the test often depends on their mindset, actions, and wisdom in response. If one can avoid the obstacles of principle and not fall into the obstacles of action, they will not be bound by their own constraints and will not suffer from the trials of the Heart-demons.
One can understand that within the obstacles of principle, the trials of the Heart-demons are part of the cycle of Yīn Guǒ. Therefore, if one does not succumb to the obstacles of principle, they will not fall into the obstacles of action. If one does not fall into the obstacles of action, they will not be bound by difficulties and will not suffer from the trials of the Heart-demons. These trials are often self-imposed due to Wú Míng, and the cycle of Yīn Guǒ is thus formed.
In the present age, cultivators often encounter the trials of the Heart-demons. Sometimes these are self-imposed tests, but they do not realize that the Azure Heaven selects the virtuous and the wise. By placing the 'trials' upon the bodies of the virtuous, one can observe whether they are pillars of support. Can they pass the process of trials? Can they endure all the kǎo mó imposed upon their bodies? This will reveal the basis for their future responsibilities.
The Azure Heaven said: 'When a person has a good will, Heaven will surely follow it.' This is determined by observing one's Spiritual Roots and the qualities of 'action, mindset, wisdom, and response.' Furthermore, the process by which the Azure Heaven selects virtuous individuals is similar to how beings in the present world manage their careers and families. All inequalities of the heart are judged after undergoing spiritual tests, and the outcome is determined by the aftermath of 'trials and tribulations.'
Whether one is a pillar of talent or a mere pretender can be clearly discerned! This is also the basis for evaluating the responsibilities one can shoulder in the future. As the ancients said, 'Generals and ministers are not born of a particular lineage,' and the same applies to cultivation. It is not that some are chosen by Heaven and others are not; in truth, the trials and tribulations of all beings reveal their 'mindset, action, wisdom, and response,' which determine their ultimate success!
The entire process is revealed after the trials and tribulations, making clear the conditions. The 'tests' refine one's Mind and Nature; the 'tribulations' bring suffering when one's desires are unfulfilled. During these trials and tribulations, one must grit one's teeth and overcome the difficulties to pass through each test. Can all beings and cultivators endure such a process?
If they can pass, they will surely have a new and complete basis for shouldering their responsibilities and missions. Regardless of the time or age, all human beings are in a state of being tested, from youth to old age. By carefully observing and deeply reflecting, one can understand everything and determine whether they can pass through the tests and tribulations!
If they cannot pass this time, they will have another chance in the next. By learning from previous experiences, they can form a basis for passing. Is this not so? By detailed observation, one can see the truth. All human beings are in the process of being tested, and because they are ordinary people, they test and afflict themselves, creating real-life trials and tribulations.
Trials and tribulations are hard to escape,      entering the vortex of difficulties.
It is not easy to turn the tide,      joy ahead brings suffering behind.
Only with firm resolve and great perseverance      can one hope to break free.
If one lacks the steadfast heart,      one will remain trapped for long.
Life is filled with dissatisfaction nine times out of ten, which clearly states that 'the tests are filled with dissatisfaction.' Can one pass through the trials and tribulations? One must use past 'experience and wisdom' to achieve this. Otherwise, 'Heart-demons' will arise within, making it very difficult to break through the trials and tribulations, and it will be hard to change oneself.
Is it oneself testing oneself, or is it the Azure Heaven testing oneself? This can be understood! When 'Heart-demons' arise, one will often doubt and fear, and sincere faith will be obstructed. How can one break through the 'Heart-demons' and their obstacles? One must widely study the Truth, and then it will be easier to overcome 'Heart-demons and Heart-tribulations'!
The Venerable Supreme Earth Mother of the Infinite Void
January 24, 1997　December 16, Year of the Fire Rat (Fifth Day)
The Earth opens the Great Way to save all souls, the Mother's virtue and grace descend upon the heart.
Supreme and selfless, she spreads across the land, her majesty descends to write the trials of the path.
Chapter 18: The Test of the Way

In the tranquil precincts of the Dao temple, the living souls gathered to partake in the solemn rites, their hearts devout and their minds attuned to the whispers of the Infinite. The Great Dao Ancestor, the Heavenly Venerable of Morality, spoke with a voice that resonated through the ages, guiding them through the labyrinth of karma and the mysteries of True Suchness. Each step they took was a testament to their affinity, a journey of non-action (wu-wei) that led them closer to the Realm of Principle, where the Azure Heaven and the Alaya Consciousness converge in perfect harmony.
After the religious disciples enter their faith, they gradually become hindered by their own heart and nature, and are obstructed by their wisdom, which also creates barriers within. This must become a process of testing. Among the multitude, it is often said: What is being tested? The test is an internal matter, not an external one.
What is this test? It is precisely the test of one's inner heart and nature! Whether one can break through difficulties in the testing process determines whether one can pass the test. Otherwise, if one cannot break through during the testing process, one will remain bound by the barriers and fences, and the multitude will not understand the process of testing; they only know that difficulties have arisen.
Nor do they know that in the testing process, one can use the experiences of others or predecessors to transform and find answers to the test. This means that one can pass the trials by converting others' experiences into one's own. This process is determined by both one's inner heart and nature and one's external interactions with people and circumstances. Therefore, in the testing process, one must accumulate substantial experience.
Otherwise, passing the test in one attempt is exceedingly rare! In each testing process, one often passes through the experiences of others, which are then transformed into one's own accumulated experience. One can also use the actions of others, learning from their successes and failures, to form one's own experience in the test. This is the true way to determine how one should face the test.
In the testing process, one must use experience to transform, and when one's thinking ability is limited and unable to break through difficulties and the testing process, one must rely on oneself to overcome them. Only then can one transform all difficulties; for the religious disciples, it is essential to understand the causes and effects, but the multitude lacks this concept.
If the multitude does not engage in cultivation, they will not understand why things are as they are, why they encounter such difficulties. They will not use the testing process to transform, and in the process of tribulations, they will fare no better than the religious disciples. One must look at one's mindset, actions, wisdom, and responses to determine the outcome.
Otherwise, human beings will not understand what the test is, what the transformation of difficulties entails, or how to apply another perspective to resolve difficulties. For the religious disciples, they will often encounter the testing process. When they enter religious cultivation, if they cannot be humble, it will be very difficult to elevate their religious faith.
In the matters one should undertake, the initial aspiration in the early stages of cultivation can lead to a period of time where one becomes arrogant, proud, and self-important, filled with various selfish intentions. This will result in the testing process being imposed upon them. After a period of cultivation, one can understand the testing process, which is sometimes not a test from the Azure Heaven, but one that is self-invoked!
In this process, careful observation will reveal that regardless of the religious disciple, they may become trapped due to self-invocation. The self-invoked testing process depends on whether one can transform one's mindset and improve the various shortcomings in one's cultivation. This kind of testing and tempering determines whether one has lost the original initial aspiration, whether one can reflect inwardly, and examine oneself.
Sometimes, when one looks inward, what should one observe? As the ancients said: 'Reflect on oneself three times a day.' The arising of heart and movement of thought: Have various faults become evident over a long period of religious practice? Has the original pure religious faith been lost? Gradually, one may become obscured without even realizing it!
And it is thought that: by merely maintaining the present state, one can return to Heaven, and thereby attain great merit; but little do they know, the predecessors and those in higher positions in religion are often blinded by their own faults, recognizing only external achievements and neglecting the cultivation of inner virtue. Though external merit may bring abundant blessings, true merit lies within, serving as the foundation for future growth.
Relying solely on external merit and blessings, without deep inner cultivation, if one desires to return to the origin, it is truly impossible! Humans often mistake the external for the true, failing to recognize the inherent Buddha-nature within. External conditions can change, but the inner truth must be transformed by oneself, for no one else can substitute or steal this transformation!
Can one avoid the trials? It depends on whether one can truly introspect and observe one's Self-nature. If one does not truly examine oneself, the process of trials will still be inescapable, and one will often face demonic obstacles without remedy. Otherwise, lacking sufficient experience, one will grope in the dark like a blind man, to no avail!
The process of testing is indeed manifold. If one does not wish to be ground down by the trials of this course, one must truly look inward and examine oneself. No matter how great the external accomplishments, if one cannot return, it is because such external deeds are but a fulfillment of good fortune. If the inner self remains unaltered and the inner nature unrefined, the seeds of karma cannot be transformed. Whether one can possess such essence in the next life, none can say with certainty!
One must clearly understand the trials: what obstacles one encounters in them.
One can trace the origins and examine the state of affairs.
All trials are meant to elevate one's experience.
In the next cycle, they will be applied to knowledge, leading to the full growth of Wisdom.
I hope all sentient beings will understand the great love of the Mother, and that the 9.6 billion Original Spirit Children can all return. This is the deep and sincere hope of the Mother. With earnest words, may one truly understand the Self-nature observer, and thereby engage in self-reflection, courageously correcting mistakes, without indulging in wrongdoing or being lenient with oneself, so as to achieve the original purpose of return.
Namo to the Buddha Mother Zhunti.
January 28, 1997　December 20, Year of the Bing Zi (二)
In the Dao Hall, preparing for the universal teaching, the mind and nature are enlightened to the good connections.
The Buddha elucidates the hindrances to awaken the world, the Mother’s heart-virtue reveals the truth.
Chapter 19: Obstacles

In the journey of the Great Dao, sentient beings often encounter myriad obstacles, which test their resolve and purify their hearts. These impediments, whether they arise from the external world or from within, serve as trials that refine the spirit and deepen one’s understanding of the True Suchness. The Great Dao Ancestor has said, “Obstacles are but the means by which the Dao reveals its path; through them, the living souls may attain greater wisdom and fortitude.” Thus, it is through facing and overcoming these challenges that one’s Buddha-nature is truly revealed, and the affinity with the Dao is strengthened.
When practitioners enter into religion, they often encounter psychological hindrances due to the constraints of doctrine. These external constraints prevent them from fully manifesting their self-nature. They are unable to let go of their mental obstructions, thus they cannot truly practice the Great Way. Consequently, they are frequently influenced by external factors and fail to achieve the clarity of their heart-nature.
For practitioners, hindrances are indeed the difficulties that bind them. Because of these hindrances, sentient beings find it hard to enter into religious practice. It is said, 'Without cultivation, there are no affairs; the more one cultivates, the harder it becomes to excel.' What should one cultivate? And how to transcend? One becomes confused within the hindrances and is bound by the obstacles of principle, which in turn become practical obstacles, entangling oneself.
In any endeavor, one cannot achieve the original goals and methods due to practical obstacles. These obstacles bind the principles, and because one is aware of them, they are difficult to overcome. They arise from one’s own hindrances, and it is a matter of whether one is truly dedicated and can use wisdom to break through the difficulties and hindrances!
If the clear and luminous original nature of practitioners and sentient beings is obstructed, it becomes layered with defilements. These defilements are not inherently blameworthy, but one is unaware of the defilements that have accumulated, unable to understand oneself. Thus, habits become second nature, just as 'one who enters a market of salted fish will eventually no longer notice the stench, and one who enters a room of orchids will eventually no longer notice the fragrance.'
Practitioners and sentient beings today often struggle to manifest their original nature due to ignorance, unable to clear the defilements, which are the obstacles of the human world. Obstacles are the most common difficulties encountered by practitioners and sentient beings. If one can break through these obstacles, there will be no binding constraints, and thus no obstacles to temper oneself.
Obstacles themselves do not have any specific form; they merely hinder the achievement of one’s original goals and the fulfillment of one’s intended actions. To seek a path of breakthrough within obstacles, one must not be hindered by them and must temper oneself. Only then will there be effectiveness.
The essence of obstacles is silent and odorless, formless, and merely a mental trial. They obstruct the essence of diligence, and instead provide practitioners and sentient beings with excuses for retreat. However, if the Azure Heaven allowed practitioners or sentient beings to proceed without any hindrances, what would be the purpose of their coming to this world?
It is to enable sentient beings and practitioners to achieve through adversity. The arrival of obstacles is not to be feared; what is truly fearful is the inability to smoothly pass through the difficult points during the testing process. One must know how to respond to obstacles and how to apply wisdom to overcome them.
The essence of 'obstacles' is to block the mind, while the essence of 'hindrances' is to impede the body. When mind and body are combined, one must rely on oneself to apply wisdom. However, sometimes even the application of wisdom cannot break through the barriers, and instead hinders the progress of sentient beings. What is the cause of this?
Such trials often lead to a desire to retreat. If one gives up and lets the cattle graze, one cannot pass through the successive tests. If one remains steadfast in one’s resolve, one can overcome the trials. If one fails to pass the first time, one can try again, and through the experience of the previous attempt, one can find the original driving force to create a new life.
Concerning hindrances: These are precisely what give sentient beings and practitioners the impetus to advance further. Is it not so? By passing through the trials of hindrances, one can clearly understand that these hindrances are what, from the opposite direction, perfect sentient beings. For practitioners, each trial passed is a step toward a more solid foundation of mind and nature!
If one cannot pass through the trials of hindrances, how can one gain the experience of repeated tribulations? Sentient beings do not need to suffer through trials, but in the human world, if one merely lives day after day, it is certain that one cannot escape the bonds of saṃsāra. For humans, the achievements gained through adversity are more deeply ingrained than those gained through prosperity!
Do human beings welcome the arrival of hindrances, or do they prefer the arrival of favorable conditions? It is certain that the former is less favored, while the latter is more welcomed. Therefore, hindrances must be used with wisdom to achieve oneself. If time and space are the same, the duration of hindrance trials will be longer. Why is this so?
Because in favorable conditions, sentient beings tend to feel that time passes easily, whereas in adverse conditions, the suffering and trials, though the same duration, are felt to last much longer. Is this not so? In truth, it is merely a difference in mental state. Sentient beings generally prefer favorable conditions and dislike adverse hindrances.
Is it not true that hindrances are disliked by people, and thus not what sentient beings prefer? Can one choose otherwise? No! Because there are favorable conditions, there must also be adverse conditions. The love for favorable conditions and the aversion to adverse hindrances are what perfect sentient beings. Understanding the difference between the two achievements, what is the relationship? It is the distinction between the wise and the ordinary!
To discern the origins and developments of things, to see the facts clearly, is wisdom.
All trials and obstacles are but the reverse means of accomplishment.
Knowledge is applied in the next instance, and wisdom grows and elevates thereby.
Necessarily, when one encounters obstacles and thereby incurs the displeasure of others, can one then choose whether such is beloved by the living souls or not? Nay, one cannot! For where there is a favorable situation, there must also be an adverse one; the joy in favorable circumstances and the hindrance in adverse circumstances serve to perfect the living souls. To discern the distinct achievements of these two, and to understand their relationship, is the very distinction between the virtuous and the living souls!
The Holy Mother of Meizhou in Heaven
January 31, 1997, the twenty-third day of the twelfth month of the year 丙子 (five)
On the foundation of the land of Mount Méizhōu, the Holy Mother ascends, venerating the heart
Chapter 20: Delusive Obstacles

The sentient beings, ensnared by the web of delusion, wander far from the path of the Great Dao. Their minds, clouded by ignorance, fail to perceive the light of True Suchness. In the Realm of Principle, the Great Dao Ancestor speaks, revealing the profound truths that can liberate the living souls from their afflictions. Yet, many remain bound by their karmic affinities, unable to break free from the cycle of suffering. The bodhisattvas, moved by compassion, strive to guide them, but the path is fraught with obstacles. Only through the practice of non-action and the cultivation of the Buddha-nature can one hope to transcend these delusive barriers and attain the serenity of the Azure Heaven.
Now, those who enter the religious path, through the enlightenment provided by their faith, can cultivate with order and discipline. For the religious practitioner, the transition from a state of no cultivation to one of diligent practice is guided by benevolent deities from past lives. In this life, to enter the religious path and cultivate, without the guidance of such benevolent deities, the opportunity is indeed scarce!
Whether one can cultivate in this life and transform one's actions to achieve success in the present, for the religious practitioner, is a sign of good virtue. If there is no sign of good virtue, one must have received a heavenly mandate or possess great vows to have the opportunity to enter the religious path and cultivate.
The religious practitioner, who can enter a virtuous hall to cultivate oneself, must observe whether one can transform the latent causes within. If one cannot transform these latent causes, it is impossible to break free from the bonds of saṃsāra in this life. Therefore, if a religious practitioner does not have great karmic conditions, it is necessary to truly transcend the human world to achieve liberation from the cycle of rebirth.
Otherwise, entering the religious path for cultivation is merely a preparation for further cultivation in the next life. To change the latent causes in this life, one must have great karmic conditions and a significant opportunity, and also practice diligently. In this era, when all teachings are flourishing, the Azure Heaven desires that the 9.6 billion original souls may all return. To this end, many methods have been employed.
Thus, the high sages of the upper realms expound the teachings and open halls of cultivation in every direction, all to ensure that the beings of this era have the opportunity to return. This period is gradually moving away from universal salvation and approaching the stage of gathering the circle. In this age of technological civilization, the dissemination of information far surpasses that of the past. If the old methods are still used to save the masses, they are now outdated.
Now, through the screen, the preachers can transmit their insights and experiences to the masses. This is a sign of the blessings of the present era, which are more abundant than in the past. The human beings of today have the opportunity to enter the religious path and cultivate, in accordance with the original intention of the Azure Heaven's 'Universal Salvation of the Three Realms'.
In this era, due to the expansion of information, human beings need only turn on the television and switch to a religious channel to watch the current preachers expounding the doctrines. Whether they can truly integrate these teachings into their lives is a mixed bag. Some are genuine, while others are merely opportunists or frauds!
Such behavior is more harmful than helpful. Due to their lack of learning and skill, the doctrines they expound will inevitably mislead the masses. Those who could have returned in this life are hindered by the preachers' lack of knowledge, and thus fail to achieve their goal of return. In this age, there are many religious figures who are like wolves in sheep's clothing!
Such actions will surely mislead the masses and cause the preachers themselves to encounter doubts, preventing them from developing wisdom. In the future, they will surely suffer the bitter retribution of the lower hells. Therefore, those who propagate the teachings must always 'seek wisdom above and transform beings below' to guide the masses back to the divine source. Otherwise, the path to return is truly unknown.
The delusions and obstacles that religious practitioners or sentient beings often encounter are frequent. If one lacks wisdom, one cannot understand the origin and development of a matter. This not only fails to increase one's devotion and faith but also often leads to self-delusion, generating doubts. Such doubts become obstacles.
In this age, religious practitioners often face this issue. Without wisdom, they cannot develop and resolve problems, nor can they understand the origin and development of matters. They cannot escape this predicament and are often hindered by their own doubts. The original strong resolve and confidence will be greatly diminished, and the difficulties they face will continue to trouble them.
Now, the beings of this age are beset by doubts and cannot unravel them; thus, in this world, they cannot achieve their return. In the next life, they will come again, but who knows if they will have the same karmic conditions and opportunities? If they do not possess great wisdom, how much time in this life will they have to cultivate and prepare for their return?
Therefore, 'Doubt and Obstacles' are the greatest hindrances that the beings and practitioners of this age face. If they cannot escape this predicament, their coming to this world will be in vain. Thus, the Azure Heaven, seeing this, truly cannot bear to see the beings sink into suffering. Therefore, the celestial immortals and Buddhas, through karmic conditions, seek to guide and lead the beings of this age, so that all may have the opportunity to return.
If the beings encounter such opportunities and yet still harbor doubts in their hearts, they will obstruct themselves. Who can say whether they will have another chance in the next life? This is also the reason why the Azure Heaven wishes the celestial immortals and Buddhas to widely save the beings. Otherwise, allowing them to live and die on their own would mean that the Azure Heaven is not compassionate, and that the beings themselves do not wish to return.
If the beings are willing to return, the Azure Heaven will guide them through karmic conditions, enabling them to truly cultivate and walk the path of the Great Way. This is based on their own willingness and not passivity. Therefore, if human beings do not have great karmic conditions, it is impossible for them to enter into religious practice and cultivate for a long time. It is only a brief period of time.
If one can frequently clear away the doubts and obstacles, one will gain deeper faith. This is the resolution of one's own ignorance and obstacles. Therefore: great doubt gives rise to great faith, no doubt gives rise to no faith, and small doubt gives rise to small faith. Those with great doubt can achieve great enlightenment and perfect themselves, while those with small doubt will have small faith. Those without doubt will lack faith and will be unable to generate faith amidst doubt.
Doubts and obstacles trouble oneself; why does this problem arise?
Understanding the original meaning; clearly knowing the way to resolve doubts.
Doubt and obstacles arise, requiring analysis; the truth must be diligently studied.
Abandon previous notions; reprogram for great benefit.
This is the common behavior of beings. When they return in the next life, will they gradually awaken to their faith? Therefore, doubt and obstacles are the greatest hindrances for practitioners and beings of this age. If they can escape these doubts and obstacles, they can complete their preparations for return in this life. It is hoped that all beings will not be obstructed by doubt and will all be able to return!
The Sage Immortal Guang Cheng Zi
February 14, 1997, the Fifth Day of the Eighth of the First Month, Year of Ding Chou.
The Great Way opens wide for all to return, achieving this life's purpose with certainty.
The Sage speaks of Heaven's benevolence, as the Immortal Elder descends to address karmic obstacles.
Chapter 21: Karmic Obstructions

The sentient beings of the world, ensnared by the web of their own actions, often find themselves entangled in karmic obstructions. These obstructions, born of greed, hatred, and delusion, obstruct the path to enlightenment and hinder the cultivation of the Buddha-nature. The Great Dao Ancestor has taught that only through diligent practice of non-action (wu-wei) and the cultivation of virtue can one dissolve these obstructions and return to the purity of the True Suchness. In the Dao temple, the faithful gather to seek guidance, their hearts yearning for the light of wisdom to dispel the darkness of ignorance.
The human multitude, entering this present age, each person, to a greater or lesser extent, carries karmic obstacles entangled within. Whether one can clear these karmic obstacles in this lifetime depends on one's ability to endure them in this life. If they can be fully resolved, one will not need to return in the next life. Thus, karmic obstacles follow the human multitude, present in every individual's life.
Sentient beings, all unaware of how karmic obstacles form, and when they arise, do not know how to resolve them. This is a lesson that must be understood in the present: karmic causes are inherited from past lives, and the karmic retribution one faces in this life is either through suffering or through blessings, depending on the circumstances.
If one receives blessings as retribution, it is more quickly resolved. If one does not create new negative karma, this life will certainly see the resolution of karmic obstacles, and one will not need to return in the next. However, if one faces retribution through suffering, one can observe it from a different perspective. If one repays karmic obstacles with a heart of gratitude, they will be resolved more swiftly in this life.
If one lacks gratitude and instead resorts to unrighteous actions, creating new negative karma, the karmic causes will bear new fruit. This results in one calamity not yet subsiding when another arises, the old and new negative karma combining, making retribution even more arduous. Therefore, to resolve karmic obstacles in this life, one must use a heart of gratitude and repentance to clear and complete them, thus eliminating karma more swiftly.
The human multitude does not know when karmic obstacles arise, nor how to eliminate them. Without clear understanding, even the immortals and Buddhas do not provide guidance, leaving one to grope in the dark, like a blind man touching an elephant. This inevitably leads to one calamity begetting another, one fruit leading to another, the cycle of causes and effects, and the repeated suffering of retribution.
Due to karmic obstacles, one's life is bound in the greatest hardship, sometimes unbearable. At times, merit can mitigate the suffering, but often it is insufficient to resolve the karmic retribution. One must personally endure the equivalent price to repay it, and thus karmic obstacles hinder all the blessings of the human multitude and the cultivators.
Sentient beings, lacking cultivation, do not know how to escape the entanglement of karmic obstacles. When suffering and hardship arise, they do not know how to free themselves from the karmic constraints, leading to repeated cycles of karmic retribution. However, cultivators, through religious practice and the guidance of immortals and Buddhas, can resolve the karmic retribution and free themselves from these constraints.
If the immortals and Buddhas intervene, the difficulties of retribution will be lessened. Yet, as the net of Heaven is vast and nothing escapes it, if the retribution is too severe, new karmic causes will bear fruit, becoming the karmic causes of the next life. Thus, 'karmic causes bear fruit, and fruit is retribution,' leading to repeated cycles of karmic entanglement, truly a helpless situation!
Cultivators, within the religious community, can receive the enlightenment of immortals and Buddhas, reducing the constraints of karmic obstacles and resolving the karmic retribution of this life. In this life, they are blessed by the grace of Heaven and the virtues of the immortals and Buddhas, which can transform karmic causes and dissolve retribution. This can be said to be the blessing of the cultivators, and also the blessing of all sentient beings, mutually reinforcing and enhancing human well-being.
Karmic obstacles: every person in the world has them, and does not know when they will come. Nor do they know how to repay them. The formation of karmic causes and their bearing of fruit are inevitable, and all sentient beings resolve their karma throughout this life. Yet, every moment they are also creating the karmic causes of the next life. To resolve karmic obstacles in the present, sentient beings must understand how to personally clear them.
Otherwise, one may enter this world and not know if they can re-enter the next to be reborn as a human. Yīn Guǒ (Cause and Effect) ripens into fruit, and the fruit of retribution becomes a cause once more. Repeatedly, one is cast into the cycle of Wú Míng (Ignorance) and the unknown future. Is this not the plight of all beings? Can they find the Zhì Huì (Wisdom) to transcend this life? They may enter a religion and receive the guidance of immortals and Buddhas, thus ceasing to create further karmic debts.
It is essential to have Shàn Zhī Shí (Good Knowledgeable Friends) to guide and transform the formation of karmic causes. By severing the chain of Yīn Guǒ (Cause and Effect) that will form in the next life, one can pre-empt the karmic retribution of the next existence. How can one prevent this retribution? One must look to whether they can perform virtuous deeds in the present and Huí Xiàng (Dedicate Merit) to their Karmic Creditors (yuān qīn zhài zhǔ). This can certainly lessen the burden of karmic retribution!
At times, problems can be reduced from major to minor, and from minor to nothing. When the karmic cause is resolved, one must first transcend the suffering of retribution. Otherwise, if one cannot transcend in this life, they will return in the next. Even if they escape retribution in this life, what of the next? Can they avoid the retribution of Yīn Guǒ (Cause and Effect)? No, it is indeed very difficult!
If one escapes the karmic cause but still forms Yè Zhàng (Karmic obstacles), they will surely have to repay these debts with interest in the next life. What began as a minor cause will become a major retribution. Do human beings and all sentient beings wish for minor causes to bring minor retribution, and major causes to bring major retribution? This is the natural law and order, and it applies to every living being.
If one can prevent the retribution of the original cause, they can naturally lessen the entanglements of karmic retribution and reduce the suffering of this life. Wise beings have already stored the merit of resolving their Yīn Guǒ (Cause and Effect) and Yè Zhàng (Karmic obstacles) in the heavens. When the time comes for karmic retribution, the immortals and Buddhas will have already redirected it, repaying the Karmic Creditors (yuān qīn zhài zhǔ) on their behalf.
Karmic obstacles come with a past cause, not spontaneously in the present.
Good and evil, fortune and misfortune, transform through the power of change. How can one transform and renew themselves?
Karmic retribution is a universal truth, given to all for their transformation.
Understanding the causes and conditions, one can change for the better and achieve success.
Thus, karmic debts can be resolved, and karmic obstacles can be eliminated. Will human beings and all sentient beings choose to be wise or foolish? This is a decision they can make for themselves. Through the retribution of Yīn Guǒ (Cause and Effect), they can understand the truth of everything, and clearly see how karmic retribution works. It is easier to resolve it completely.
The Emperor Lord of Wenchang and Zitong
February 18, 1997, the Twelfth Day of the First Month, Year of Ding Chou (Part Two)
Through articles the world is enlightened with truth, in prosperous times the righteous path is clear and just.
From the sacred hall, the noble文昌梓潼帝君 descends, guiding the way to transcend the barriers of knowledge.
Chapter 22: The Obstacle of Knowledge

The Great Dao teaches that the mind, ensnared by the web of knowledge, may become a barrier to true insight. Just as the Alaya Consciousness holds the seeds of all potential, so too does the accumulation of knowledge have the power to obscure the path of the living souls. It is through the practice of non-action (wu-wei) and the cultivation of the Buddha-nature that one may transcend the obstacle of knowledge and attain the clarity of True Suchness. In the Dao temple, the wise seek to balance the acquisition of wisdom with the emptiness of the heart, for only in this balance can the light of the Infinite (Wu Ji) shine forth, illuminating the Realm of Principle. Thus, the sentient beings who aspire to the Dao must learn to let go, to release the burden of the known, and to embrace the vastness of the unknown, thereby aligning themselves with the will of the Great Dao Ancestor.
Sentient beings, through the teachings of religion, come to understand what is right and what is wrong. Thus, the distinctions formed by such judgments enable disciples to discern how to conduct their affairs. Therefore, in the practice of cultivation, one must clearly understand what one knows and act accordingly on what one should do.
Indeed, the affairs one should and can undertake are those one can comprehend, and through these, one achieves oneself. However, often due to insufficient wisdom, one becomes deluded in the process of knowing and not knowing. It is necessary to have 'Good Knowledgeable Friends' to offer warnings, so that one can correct the obstacles of ignorance. This is a necessity for humanity.
Religious disciples can act on what they know, yet they may also become deluded by their own knowledge. Caught between right and wrong, they fail to make a decisive judgment and break free from erroneous discrimination. Thus, they often believe everything they know is correct, regardless of whether it can be reconciled or not.
This self-righteousness, which deems others as wrong, often deludes oneself. In the barriers of knowledge, such delusions arise from what one knows. Without experiencing setbacks, one cannot change one's views and actions. Therefore, the 'barriers of knowledge' are the most common obstacles encountered by modern disciples.
Being ensnared in these obstacles often leads one to a state of irreparable loss, which is the most profound and severe issue for contemporary disciples. If one is in a state of ignorance, everything remains undetermined, and under the influence of others' opinions, it is easier to change one's stance.
Before one's views are deeply rooted, it is relatively easier to make adjustments. For those who have cultivated and those who have not, the 'barriers of knowledge' can lead to self-delusion, which is the most common fault in the process of cultivation. Cultivated disciples, guided by the teachings of their predecessors, can enter the virtuous karmic conditions of religion.
However, the teachings of predecessors cannot guarantee that everything is error-free, leaving later learners unable to discern right from wrong. Faced with the unknown, they cannot fully understand the situation, and even in religious teachings, if they cannot achieve success in this life, they are merely influenced by the erroneous transmissions of their predecessors, and thus cannot fully comprehend the origins and developments of all things.
In the process of knowing, one moves forward until encountering setbacks and adversities, only then realizing one's mistakes. At this point, lacking the courage and strength to change one's method of cultivation, one's lifelong efforts are buried. The Azure Heaven, unable to bear this, occasionally sends deities and Buddhas to inspire and teach.
The purpose is to give all sentient beings and disciples who are ensnared by the 'barriers of knowledge' a chance to correct themselves. Thus, the will and compassion of the Azure Heaven lie herein: to transform what is incorrect and to provide opportunities for growth and transcendence. When faced with problems, solutions can be found, though the conditions for this are not fixed.
The boundless compassion of the Azure Heaven is evident here. Out of mercy for sentient beings, it cannot bear to punish them without teaching. It is essential to give both sincere practitioners and unenlightened beings a chance to return to the Great Way. In the barriers of knowledge, one can change what one does not know, making it easier for sentient beings and disciples to return.
Otherwise, if one persists in believing that one's knowledge is the true truth, after a long period, one may realize that one's efforts have been in vain. By then, it might be too late, and one may have wasted a lifetime. If sentient beings can draw upon rich experience and maintain a perpetual learning attitude, they will not be lost in the 'barriers of knowledge' and can transcend themselves.
Disciples are often influenced by external factors, believing that what they have learned is the true truth. Unbeknownst to them, in the truth, they have been misled by their predecessors, leading to their own delusions. Because of what they know, they believe they surpass others, considering their knowledge more profound and superior, and thus have already departed from the equal self-nature of all sentient beings, giving rise to the 'discriminating mind'.
Moreover, due to external delusions, one becomes ensnared by the highest, the greatest, and the most sublime, deeply burdened by one's own vanity. This also obscures one's inherent zì xìng (Self-nature). Therefore, if one can understand the discriminative nature of 'truth or principle,' and realize that truth is not merely principle, one will not fall into the trap of 'knowledge obstacles' within the known barriers.
If human beings can always maintain a learning attitude, regardless of time, place, or environment, they will always be in a stage of learning. Thus, they should continually examine themselves to see if they are deluded by knowledge barriers. By doing so, they can understand everything! If they cannot maintain a perpetual learning attitude, their cups will be full, and how can there be any improvement?
They will then be unable to accommodate anything else, becoming rigid and unable to change their faults. This is the clear obstacle. Moreover, sentient beings are often influenced by external factors, not knowing whether they are in the realm of the known or the unknown. Whether they can change depends on their own mindset! One can understand the nature of their actions and the contradictions therein.
Knowledge barriers and the obstacles of the known are common faults of sentient beings and cultivators, and are also the most common faults of religious leaders. How can one change their behavior and faults within the known barriers without burdening sentient beings and future learners? If one can always maintain a learning attitude, they will not be bound by external influences and arrogance.
When knowledge barriers arise, they are hard to transform, and the truth of life is seen in layers.
Frequently thinking it is so, it is difficult to accept the attachments that cause obstacles.
The barriers that arise from problems are often the result of the guidance of our predecessors.
Time, space, and environment are all different, and without wisdom, it is hard to break through these barriers.
In the world today, which head of state was born knowing how to be a leader? Each one learns everything when they assume the role of a leader. Extending this thought, in business, family, and examinations, is it not the same? Therefore, only by not being bound by knowledge barriers can one truly achieve the manifestation of one's inherent zì xìng (Self-nature) in this life.
The temporal and spatial environments are all different; without wisdom, it is difficult to open the way.
Now, in this world, which of the leaders of nations was born to naturally assume such a role? Each one only begins to learn all the necessary actions upon ascending to their position. By extension, is this not also true for commerce, family, and examinations? Therefore, only by not being hindered by the obstacles of knowledge can one truly achieve the manifestation of their intrinsic nature in this life.
In the Year of Ding Chou, the Great Year of the Celestial Star Wang Wenxing.
February 25, 1997, the Nineteenth Day of the First Month, Year of Ding Chou (2)
Ding Chou Tai Sui Star Lord descends, the Dao Hall of Chongxin receives auspiciousness.
Wang Wen Star Lord inscribes the Heavenly Scriptures, to overcome calamities and avert disasters, one must rely on self-strengthening.
Chapter 23: Completing the Calamity

In the vast expanse of the Great Dao, the sentient beings traverse the cycles of birth and death, entangled in the web of karma. Yet, through the practice of non-action (wu-wei) and the cultivation of the Buddha-nature, one may sever the bonds of karmic affinity and attain liberation. The Dao temple stands as a sanctuary where the living souls may seek refuge, guided by the wisdom of bodhisattvas and the teachings of immortals and Buddhas. In this realm, the Alaya Consciousness and the Manas Consciousness are purified, and the Four Great Elements are harmonized, leading to the realization of True Suchness. Thus, the calamity is completed, and the soul returns to the Infinite (Wu Ji), merging with the Azure Heaven and the Realm of Principle.
All beings dwell in the mundane world, bearing the karmic imprints of past actions. How many can truly know their own karmic destiny and tribulations? It is exceedingly difficult! In the midst of ignorance and Wú Míng, they are unaware of when sudden calamities and tribulations may strike. Thus, they often remain in a state of ignorance and Wú Míng, unable to preemptively avoid calamities and avert disasters, and even more so, they do not know how to transcend their karmic destiny. In the present age, beings are unable to obtain such information!
By relying on the guidance of immortals and Buddhas, one can avoid calamities and avert disasters, and transcend the arrival of calamities and tribulations. If one can receive the guidance of immortals and Buddhas, those who can avoid calamities and avert disasters are said to be blessed beings, whose blessings, in the context of the present age, arise from the resolution of past karmic imprints. When calamities and tribulations arrive, they can be化解 (resolved), otherwise, when calamities and tribulations strike, beings are often at a loss.
When beings are unaware of how to resolve and avert calamities, they frequently suffer from the tests and tribulations sent by calamities. If, during this process, they receive the guidance of immortals and Buddhas and can take preventive measures in advance, this is the best method for beings in the present age to transcend calamities and avert disasters. However, sometimes it is not that the immortals and Buddhas do not provide guidance in advance; it is because the arrival of calamities and tribulations must not reveal the Heavenly secrets, and it is necessary for them to personally bear the consequences.
Therefore, it is not that the immortals and Buddhas lack compassion; it is that the karmic consequences of calamities and tribulations must be borne personally. This is because Heavenly secrets cannot be revealed, and when beings lack the blessings to transform their circumstances, the calamities and tribulations they bear are often beyond their capacity to endure the pain and suffering. Yet, the Azure Heaven and the immortals and Buddhas, with their compassionate hearts, will certainly provide guidance and assistance in secret.
When the Azure Heaven or immortals and Buddhas assist beings in transcending calamities and averting disasters, it becomes easier for them to pass through the trials and tribulations. Moreover, during the process of trials, beings may be moved by the compassion of the Azure Heaven and the immortals and Buddhas, and thus generate a heart of repentance. If they can sincerely repent, they can dissolve the causes of countless calamities, and the sins of the past can be eradicated with a single act of repentance.
This is truly due to the great compassion of the Azure Heaven and the immortals and Buddhas. The process involves actual repentance, and when beings sincerely repent, a single act of repentance can dissolve the calamities of countless lifetimes. It is through their actual repentance that they can resolve the arrival of karmic obstacles. How can one transcend calamities and avert disasters? This is a test that all practitioners or beings must pass through in the present age.
No one can avoid it, regardless of whether they are cultivated or untrained. They must face it truthfully. Whether they have the wisdom to transform and transcend the arrival of calamities and tribulations is a challenge for every human being, bearing the karmic imprints of past lives. In the present era, it is necessary to resolve past karmic imprints to complete their destiny in this life, or if they escape the calamities in this life, they will have to face them again in the next.
Sometimes, the tribulations will intensify in the next life. If one can resolve their karmic destiny in this life, they will not have to face it again in the next, nor will they have to pay additional interest to complete the dissolution. Can one resolve and clear all calamities and tribulations in this life? This depends on whether they can endure the pain and suffering of the arrival of calamities and tribulations, which is not certain!
In the present age, beings must have the courage to bear the karmic imprints and the trials and tribulations of calamities. If they cannot pass through a trial, it is due to their ignorance and lack of understanding. If they cannot comprehend the causes of the calamities and tribulations, and have no experience, they will fall into the unknown and the traps of ignorance. Can they use past experiences, combined with actual repentance and a heart of gratitude?
Certainly, they can quickly pass through the trials and tribulations of the arrival of karmic imprints and calamities. By bearing the accumulated experiences of the past, if they cannot pass through a trial the first time, they can rely on their previous experiences to complete the dissolution with a sincere heart of repentance and gratitude. Moreover, the karmic imprints and calamities are a means of negative achievement, and thus, such calamities can naturally be transcended.
If beings can sincerely repent and express gratitude, they often can transform and resolve their karmic imprints and complete the resolution of karmic consequences. If this is achieved through the guidance of immortals and Buddhas, the karmic consequences can be altered and dissolved, which truly brings comfort to the Azure Heaven and the immortals and Buddhas! As for the practitioners of the present age, who often believe that they have many merits and virtues, and thus view themselves too highly, what then?
Thus, the three hearts of pride, vanity, and arrogance are formed, and one cannot pass through the trials of calamity and disaster, nor can one escape the entanglements of karmic causes. In the process of cultivation, one often does not realize the faults one has sown, and these faults will outweigh one's merits and virtues. Many people hold this view.
For those who lead religious affairs and hold high positions, opportunities to create merit are more abundant, but so are opportunities to create faults. Therefore, they are more likely to be tested by the Azure Heaven. When the Azure Heaven selects virtuous and capable individuals, it often does not consider their past actions but rather their conduct in the middle and at the end of their path. Indeed, for those who lead religious affairs and hold high positions, it is easiest to create both merit and faults.
Have they diligently examined themselves? Karmic causes are formed through one's own actions, not through the tests set by the deities of the Azure Heaven. Cultivators often speak of these tests, unaware that the tests are often the result of their own actions and deeds, leading to the process of self-invocation. To view these tests as examinations set by the deities of the Azure Heaven is to leave them feeling helpless and powerless!
Both sentient beings and cultivators do not understand the origins and outcomes of these tests when they speak of them. They also question whether the Azure Heaven or the deities must bear responsibility. No! The Azure Heaven and the deities neither speak nor act, allowing cultivators and sentient beings to invoke their own tests. How one perceives these tests is a reflection of the compassion of the Azure Heaven and the deities. Can one resolve the suffering and torment of calamity through self-effort?
If one can transform oneself, one will have the ability to resolve and dissolve these calamities. Whether it is self-invocation or the tests of the Azure Heaven, one must calm the mind to observe the origins and outcomes of all matters. Thus, there is a clear path to follow. Therefore, to resolve calamity, one must pass through experience, confession, and gratitude, achieving success through these means, which often surpasses direct achievement.
To resolve calamity and dissolve karma is to transform disaster, which must be done by the sentient beings themselves.
Only through sincere repentance can one change past evil deeds and open the way to blessings.
Eliminating evil karma resolves the calamity, and the sins naturally dissipate.
Deep and enduring suffering is a test that prevents the creation of further evil results.
Tonight, I descend upon the Dao Hall of the Virtuous Heart, the Chongxin Hall, to bestow blessings upon all virtuous beings. For the rituals of venerating the Yearly Star and presenting petitions, which can be performed on the first and fifteenth days of each month, one should not exceed seven months. These rituals can help to avert disasters and resolve calamities. For those who offend the Yearly Star, I myself will resolve their calamities. Today, I have formed a bond with all virtuous beings, and I wish the Chongxin Dao Hall to flourish more widely from the year of Ding Chou onward, and to more broadly save sentient beings.
This night, the Great Dao Ancestor descends upon the Dao temple, the Hall of Exalted Heart, to bestow blessings upon all virtuous souls. The rite of venerating the Great Year and pacifying the Dipper, along with the offering of petitions, may be performed on the first and fifteenth day of each month, yet it must not exceed the seventh month, for it can transform calamities and avert misfortunes. Those who offend the Great Year, I shall transform their transgressions myself. Today, in this karmic affinity, I thank all virtuous souls for their efforts, and I wish the Hall of Exalted Heart greater prosperity from the year 丁丑 onward, that it may widely ferry sentient beings.
the Great Dao Ancestor, the Heavenly Venerable of Morality
February 28, 1997, the fifth day of the twenty-second of the first month, year of Ding Chou.
The Supreme Dao Ancestor descends from Heaven, the True Heart navigates the Moral Dao.
The Heavenly Venerable arrives at the Hall of Virtuous Decrees, penning the chapter on the Arising of Heart and Movement of Thought.
Chapter 24: The Stirring of Mind and Thought

The slightest stir of the heart, the faintest flicker of thought, sets the wheels of karma in motion, weaving the intricate tapestry of one's destiny. In the quietude of the mind, the seeds of intention are sown, and from these seeds, the fruits of action shall sprout. The Great Dao Ancestor has taught that the purity of one's thoughts is the foundation of all virtue, and that the clarity of one's mind is the key to unlocking the gates of True Suchness. Thus, it is said, "Guard your heart as you would guard a city, for from it flow the springs of life."
The multitude of human beings in the world have the beginnings of all matters and things. Their every action is due to the faculty of thought, which allows them to determine how they should conduct themselves to align with their true intentions. There must be a space for thought and a direction for action, leading to diverse outcomes in the future.
Such direction must be informed by past experiences, which guide what one should do and what external conditions one should seek. At the source of human life, the faculty of thought enables each person’s actions to form the beginning of all conditions, which is the very foundation of human existence, inherent in every individual.
The initial thought of a person arises from the heart before any action is taken. Thus, in the human world, one can initiate all conditions (beginnings) through the heart. It is through the myriad conditions of the human world that the standards for all things and matters are established. The arising of heart and movement of thought encompasses the beginnings of all things, and through these, one determines whether actions are good or bad, leading to their ultimate fruition.
Are they conditions of virtuous merit? Or conditions of evil retribution? They must be based on past experiences, accumulated through actions and intentions. The arising of heart and movement of thought is the beginning of all conditions. At this beginning, one’s actions can alter the good and bad, the virtuous and the wicked. These human factors are all determined by one’s actions and intentions.
The beginnings of human conditions can be understood, but one must have the space to change one’s thoughts. Among the myriad conditions of the human world, through religious cultivation, one can transform originally adverse conditions into virtuous and favorable ones. This transformation at the beginning of all conditions (sources) is also called ‘Hán Yīn Qǐ Dòng’ (The Arising of Latent Cause and Movement of Thought).
The arising of heart: before any seed is sown, it is merely an individual’s inner thought. The movement of thought: it is still a personal matter, not yet forming any conditions. For future actions, the process of thought in the human world, whether good or bad, is influenced by past experiences, guiding what one should do.
All by the arising of heart—this can be clearly understood. The movement of thought—this occurs in the depths of the heart, not yet manifesting outwardly. All conditions are still personal matters. Once they develop outwardly, they combine with other conditions, leading to karmic rewards or retributions. Whether virtuous or wicked, they must be achieved through human thought and action.
As the ancients said: ‘Bodhisattvas fear the cause, while sentient beings fear the effect.’ In the arising of heart and movement of thought, one must sever the karmic cycle of cause and effect in the human world, preventing it from harming oneself. One can also nurture the fruits of virtue, allowing them to sprout and grow. This is done by initiating virtuous causes and conditions. The arising of heart and movement of thought is a personal matter.
Human beings often cannot understand the arising of heart and movement of thought in others. However, in the space of human thought, the power of mental waves extends to one’s surroundings. Through the color and quality of these mental waves, one can discern whether they are virtuous or wicked, good or bad. This discernment is of utmost importance in the human world, where the arising of heart and movement of thought holds the greatest significance.
All human affairs in the world must begin with the arising of heart and movement of thought, for without these, how could any matter be accomplished or any development of myriad things and beings be realized? Indeed, through thought, humans can create blessings for all beings, or they can destroy these blessings, thus forming a great disparity.
In the arising of heart and movement of thought, if one can first sever the seeds of unwholesome causes, then one will not suffer the evil consequences that follow. Can the multitude of human beings understand this? It is exceedingly difficult! For in the arising of heart and movement of thought lies the foundation for the creation and transformation of all things. If one can transform the unwholesome seeds through action, then many karmic obstacles can be reduced.
Thus, one can walk the path of light in this world and even highlight one's own achievements. Is this not so? If the arising of heart and movement of thought cannot be transformed through the contemplation of these seeds, it is truly impossible to achieve one's own and others' well-being. For the arising of heart and movement of thought is precisely what initiates all things.
Religious practitioners: If they cannot transform their thoughts through the arising of heart and movement of thought, they cannot complete their cultivation in this life. For the practitioner, whether they possess the ability to transform these seeds is a matter for deep reflection. Only by achieving this can one succeed in this life; otherwise, one may have to return in the next life, unsure if such an opportunity will arise again.
The arising of heart and movement of thought, every person has it; the clarity of cause and effect is what it creates.
When the heart-thought arises and enters the mind, the seeds of consciousness must be cultivated.
After the heart arises, then the thought moves; the five dusts of form, sound, smell, taste, and touch arise.
They stir the conscious mind and reveal past conditions; the six consciousnesses create causes and transform continuously.
In this present life, the space for thought is the foundation for achieving the present world. By observing the beginning of all conditions, one can understand the results of all affairs. One can transform oneself and achieve the well-being of all beings by elevating the causes and conditions of virtue through the arising of heart and movement of thought, thus comprehending the outcomes of all actions.
The Venerable of the Infinite Great Dao Academy, the Venerable of the Spirit Treasure.
On the 26th day of the first month in the year of Ding Chou, which corresponds to March 4, 1997.
The Unborn Sovereign Mother, the Great Way's own, the Venerable Lord of the Numinous Treasure, virtue wide and known
By imperial decree, the Dao Hall spreads salvation wide, descending to author the purity of transcending the mind and nature
Chapter 25: Transcending the Nature

In the profound and boundless expanse of the Great Dao, the essence of all living souls is to transcend their inherent nature, to elevate their spirits beyond the mundane, and to seek the path of enlightenment. Through the practice of non-action (wu-wei) and the cultivation of the Buddha-nature, one may attain the state of True Suchness, where the Alaya Consciousness and the Manas Consciousness are purified, and the Four Great Elements are harmonized. Thus, the sentient beings may enter the Realm of Principle, and their Original Spirit Child may return to the Azure Heaven, basking in the eternal light of the Great Dao Ancestor, the Heavenly Venerable of Morality.
All beings in the world, having their own good karmic conditions, enter the Dao Hall for cultivation. In the present age, this is called the great compassion of the Azure Heaven, and also the good virtues of the present beings. It is their own desire for good karmic conditions that leads them to religious practice, driven by good causes, thus they have the opportunity to fulfill the conditions for cultivation. This is the essence of good virtues and karmic conditions.
As the ancients said: 'The teacher leads you to the door, but cultivation lies in the individual.' Whether one can transcend in this lifetime depends on the ability to elevate one's mind and nature, and on the desire to elevate oneself. Otherwise, even if the Immortals and Buddhas guide and support, it is impossible to achieve the essence of 'transcending the mind and nature.' The essence that all beings can possess is the Suchness that remains unmoved.
Without undergoing external tests and refinement, and without genuine cultivation, one cannot reach the goal of transcending the mind and nature. Therefore, in the present age, the most important thing for beings is to transcend their own mind and nature. The cultivation of the past cannot be compared with that of the present, for in the past, there were no such karmic rewards, nor any enlightened masters to guide.
One must rely on oneself to explore and lead the heart to the transcendence of self-nature. The present beings enjoy the greatest karmic rewards, which the past could not match. Thus, those who are endowed with karmic rewards in the present age, due to their abundant rewards, are often misled by the many who claim to be masters and patriarchs in the external world, causing much confusion.
It is difficult to know who among them is truly an enlightened master and a renowned teacher. Often, this leads to the distress of beings, unable to find a clear path to follow. As the ancients said, 'The old king sells melons, praising his own goods,' each one claims: true heavenly mandate, true Dao, true enlightened master. Not all can lead beings to the true stage of cultivation.
To truly transcend human self-nature is to avoid the cycle of rebirth. However, because beings cannot find a clear path, and each one claims to be a true enlightened master (truly unknowable), can they find a path to follow? It is very difficult to understand! What is not known is that true return does not require words, nor any external manifestation.
All beings are beloved by the Azure Heaven. Can they transcend their own self-nature without asking the Immortals, Buddhas, or others? They can understand their own actions clearly.
Transcending one's habitual nature is the essential task for the present beings, not relying on external assistance. In the process of manifestation, if beings are not taught to manifest their own Buddha-nature and transcend their original nature, can they truly return to the Great Way? In this world, which Immortal or Buddha has not returned to the natural and effortless Great Way!
This is true self-transcendence, and it is the essential task for the present beings. Otherwise, relying solely on external manifestations without the truth to guide, and being misled by external phenomena, they cannot truly elevate their self-nature. Thus, the question arises: do the Immortals and Buddhas achieve the beings, or do the beings achieve the Immortals and Buddhas!
From this, it can be understood that all actions in the universe are within the natural and effortless Great Way, and only by aligning with the universe can one achieve the manifestation of self-nature and the transcendence of self-nature. Therefore, the principle of 'Universal Salvation of the Three Realms' and the entire process are the same. The teachings of the Immortals and Buddhas to the beings must ensure 'benefit to both Yin and Yang.'
In the process of the Universal Salvation of the Three Realms, if one does not apply oneself diligently and cannot transcend oneself, time and again, after three such instances, one will be reincarnated anew. In the present era of the Universal Salvation of the Three Realms, the outcome is determined by the actions and conduct of all beings, truly by their own efforts to transcend and elevate their self-nature.
Through the process of recommending and elevating ancestors to the best Dao Hall for cultivation and learning, this karmic condition is dependent on the filial piety and gratitude of their descendants. If the ancestors and relatives do not strive, after a period, others will have achieved while they remain in the cycle of rebirth.
This is not due to the lack of compassion from the Azure Heaven, but rather the result of their own lack of effort. In this period, cultivation must rely on oneself, not solely on the merit dedicated by one's descendants. One should strive to elevate and transcend oneself, so as not to be solely dependent on the merit of one's descendants, nor be judged by the quantity of their merit. This is the true equality in the process of teaching and transformation.
By the command of the Unborn Sovereign Mother, the Chongxin Hall has been entrusted to undertake the sacred mission of the Universal Salvation of the Three Realms. The Azure Heaven, recognizing the great public-spiritedness and selflessness of the virtuous beings, has specially decreed that the Chongxin Hall be established as the ‘Great Dao Academy’ for the purpose of widely guiding the spirits of ancestors and relatives to return and transcend. How, then, should this process of elevation and learning be conducted?
It is necessary for the spirits of ancestors and relatives to achieve their own success through effort. This way, they can ensure their own and others' success in the future, without being solely dependent on the amount of merit accumulated by their descendants. By doing so, they can transcend and return to the Great Dao, and also achieve the liberation of themselves and all sentient beings, truly fulfilling their return.
Transcending the luminous nature is not easy; it is not a matter of mere faith.
Cultivation requires great diligence; if the method is incorrect, it is difficult to enter into accord.
The nature of the self is stored within the eight consciousnesses; the Suchness and Buddha-nature reside therein.
To speak of transcending without entering within is to remain merely a seed outside the gate.
I hope that the Chongxin Hall will unite in effort and dedication, completing the holy mission. I am willing to specially assist all the endeavors of the Chongxin Dao Hall, and also those who cultivate in the ‘Great Dao Academy,’ so that all Original Spiritual Children may achieve their return. With earnest words, I hope that all beings will understand the true essence of return, and through guidance, they will benefit both Yin and Yang, achieve their own liberation, and manifest their original nature.
The Ancient Buddha Ji Gong of Nanping
March 7, 1997, Dingchou (Year of the Fire Ox), Friday
From the Southern Screen, the Great Way protects all beings; through the teachings of the Way, harmony is the foundation of life.
The ancient Buddha guides and transforms the dust; inscribing the purification of the spirit, he transmits the true nature.
Chapter 26: Purification of the Spirit
The obstruction of Principle forms the cause of obstacles in deeds; when one binds oneself, heart-demons draw near.
In the course of trials, hindrances approach; delusions cloud the mind, and karmic obstacles invade.
When the obstructions of knowledge are transformed, the calamities are exhausted; the arising of heart and movement of thought surpass the nature, shining brightly.
Purifying the spirit transforms the defiled consciousness; the Universal Salvation of the Three Realms rescues the Original Spiritual Children.
In ancient times, the cultivators transmitted the will of the Azure Heaven, merging their own original spirits with the true spirits of Heaven. All actions are completed by oneself; if one can gain the approval of the Azure Heaven during the cultivation process, one can pass through various trials and reach the stage of 'self-transformation' and transcendence.
One can also elevate one's own original spirit, merging with Heaven and Earth as one, thereby enhancing oneself, not relying on external forces for achievement. Indeed, one must save oneself, not depend on immortals or Buddhas for salvation. As the ancients said: 'One's self-nature saves oneself; even the Buddha cannot save.' The truth lies herein. Therefore, how should humans elevate themselves? Precisely through their own efforts!
When humans cultivate in the world, they can elevate their original nature and transform themselves. Only then can they avoid falling into the cycle of rebirth. If one cannot transform oneself and merely relies on external immortals and Buddhas for salvation, it cannot lead to long-term achievement. Humans are naturally endowed with original spirits, and the Azure Heaven views all beings as equal, treating them equally.
Thus, leading the masses to salvation is a heavenly mandate. Within this heavenly mandate, the level of the willpower and actions of beings will inevitably influence their future achievements. Some can truly achieve and widely save all beings, while others merely pretend, like selling dog meat under a sheep's head. Such actions cannot possibly widely save all beings!
Some can lead themselves to salvation and further help the surrounding people return to the Great Way. In this way, one person's achievement leads to the achievement of many. This is only possible when one can elevate oneself and also achieve the salvation of a vast multitude. Such conditions are met through one's own learning and growth, leading to elevation and transcendence.
Purification of the Spirit: This is a course that every practitioner must pass through, and it also depends on whether one can purify one’s original spirit. By changing one’s original Mind and Nature and spirit, one transforms and achieves oneself, reaching the state of Suchness, the true Self-nature of the Tathāgatagarbha, where all is still and unmoving. Can humanity, in purifying their original spirits, elevate themselves to transcendence? Can they transcend their Self-nature?
This is the initial state of the Tathāgatagarbha itself, which is the true Buddha-nature within oneself. Each sentient being possesses an equal Buddha-nature, and this is not determined by the magnitude of one’s heavenly destiny. Therefore, there is no need to rely on the guidance of immortals or Buddhas. The question is whether one’s original spirit can be purified. The purification of the Self-nature is one’s own inherent responsibility.
One must elevate one’s own Tathāgatagarbha. Practitioners achieve themselves by raising their Self-nature. When the original spirit is not bound by external influences, one can truly return to the Great Way. Can sentient beings manifest their original spirits in this lifetime? This is achieved through the purification of the Self-nature, reaching the state of Suchness, the true Buddha-nature of the Tathāgatagarbha.
To elevate one’s original spirit, during the purification process, one must truly purify and transcend the original spirit. This involves completely clearing the defilements of the eighth consciousness, the Ālaya consciousness, and removing all negative karmic imprints from it. Only then can one enter the ninth consciousness, the Amala Consciousness, which is inherently present within oneself, rather than relying on external guidance.
Do human beings and sentient beings wish to rely on themselves, or do they still depend on the guidance of immortals and Buddhas? One can understand the true meaning of ‘self-purification, self-deliverance; the Buddha cannot deliver others’ from this. It is not that immortals and Buddhas lack compassion and do not deliver, but rather that the inherent essence of one’s original spirit is already complete. Can the external substances added to it be appropriate? One can understand this clearly!
Furthermore, in the process of purifying the spirit, if one cannot clear the defilements within the eighth consciousness, the Ālaya consciousness, it is impossible to manifest the Self-nature, Buddha-nature, or original spirit. Being entangled in defilements, all external karmic conditions will hinder and affect one’s cultivation process, significantly reducing the original purification experience.
Thus, many sentient beings who could have easily passed through these stages often fail to elevate themselves during the process of purification. For purification is also the elevation of one's own essence; one must observe whether they can indeed elevate themselves. From this, it becomes clear: every stage in the cultivation of life is of utmost importance!
Every process is a cumulative experience, purifying the original spirit, so that one may become one with Heaven and Earth, and thereby have hope of return; otherwise, if one desires to return without purifying the original spirit, it will remain tainted by the defiled consciousness that clings to the eighth consciousness, and thus cannot be elevated. How can one cleanse and purify when deeply ensnared by defiled consciousness? It is most difficult indeed!
Obstacles of Principle form the causes of Obstacles of Action; self-imposed shackles bring demonic trials near.
Tests of the Path bring convergence obstacles close; delusion obstacles obscure and karmic obstacles invade.
Obstacles of Knowledge resolved, the catastrophe ends; the arising of heart and movement of thought (Qǐ Xīn Dòng Niàn) illuminate the transcending of nature.
Purifying the spirit transforms the impure consciousness; Universal Salvation of the Three Realms (Sān Cáo Pǔ Dù) saves the Original Spiritual Children (yuán líng).
Purifying the original spirit: This is the most important task of this lifetime; by purifying the original spirit, one can unite with Heaven and Earth, and there is hope for return. I hope that all sincere practitioners in the world will return! I congratulate them!
The Great Dao series, third volume table of contents
14. Obstacles of Principle (Lǐ Zhàng)  15. Obstacles of Action (Shì Zhàng)  16. Self-imposed Shackles (Zì Fù)  17. Demonic Trials (Mó Nàn)  18. Tests of the Path (Kǎo Chéng)
19. Obstacles of Convergence (Shéi Zhàng)  20. Obstacles of Delusion (Huò Zhàng)  21. Karmic Obstacles (Yè Zhàng)  22. Obstacles of Knowledge (Zhī Zhàng)  23. Resolving the Catastrophe (Liǎo Jié)
24. The Arising of Heart and Movement of Thought (Qǐ Xīn Dòng Niàn)  25. Transcending the Nature (Chāo Xìng)  26. Purifying the Spirit (Jìng Líng)  27. Purifying Consciousness (Gòu Shí)
28. Universal Salvation of the Three Realms (Sān Cáo Pǔ Dù): This is the central theme of the teachings of the Immortal Buddha and the Buddha of Mercy, our venerable teacher, in the Great Dao series, provided for your reference.
The Three Pure Ones, the Primordial Heavenly Venerable
March 11, 1997, the third day of the second month in the year of Ding Chou (二)
From the Infinite, the Primordial descends to the mundane,
Opening the earth with boundless love and compassion grand.
Chapter 27: Defiled Consciousness
All beings, within their own Mind and Nature, due to the guidance of the Six Consciousnesses, desire to achieve all things in the human world, engaging in their own actions and activities. Therefore, through the deeds of the first six consciousnesses, the convergence of causes and conditions in this life will result in all phenomena in the human world, which all beings themselves must bear and act upon.
On the one hand, they bear the karmic causes from their previous lives to shape this life; on the other hand, they create the resources and latent causes for the next life through their actions in this world. Thus, the negative habits from past lives are carried into the present. If one can change in this life, it will certainly allow the next life to have pure actions for transformation, enabling entry into the eighth consciousness to clear the defiled consciousness.
Whether beings can clear the defiled consciousness in the eighth consciousness is the most crucial aspect! Regardless of whether they practice or not, each person carries the karmic imprints from past lives into the cycle of rebirth, leading to this life. In this life, if one cannot clear the defilements in the eighth consciousness, no matter how profound or excellent their practice, it will only be the seed of karmic rebirth for the next life!
The preparation for clearing defilements in the eighth consciousness involves the 'storehouse consciousness' (Ālaya consciousness) clearing the latent causes of defiled consciousness. Because defiled consciousness is extremely difficult to achieve in this life, it often becomes an obstacle and a stumbling block on the path of spiritual cultivation. Whether one can withstand the temptations of their own defiled consciousness depends on whether they can change the seeds of defiled consciousness within themselves!
All beings are hindered by their own obstacles of principle and knowledge, which obstruct them. These two obstacles are the most challenging difficulties for practitioners today. If the obstacles of principle and knowledge are not removed, achieving supreme Bodhi in this life is impossible. They will often be obstructed by the obstacles of principle and hindered by the obstacles of knowledge from achieving their goals.
Human beings often accumulate errors and consider them as truths, believing that what they have learned is the most superior, the true heavenly mandate, the highest, the greatest, and the most excellent. In doing so, they have already deviated from the equality of their Self-nature. Within the obstacles of principle and knowledge, they frequently find themselves in a realm of no return.
Whether one can escape in this life depends on their ability to transform the defiled consciousness in the eighth consciousness field! This is the root of the obstacles of principle and knowledge, stemming from the initial ignorance. Practitioners often accumulate errors and consider them as truths; thus, the defiled consciousness in the eighth consciousness has already taken root and sprouted. If it is not removed, what then?
One cannot transcend the cycle of rebirth in this life due to the defiled consciousness in the eighth consciousness. It is not merely 'conscious mind' but specifically the eighth consciousness, the 'storehouse consciousness' (Ālaya consciousness). Once it has taken root, it cannot be easily shaken. Many practitioners often fail to clear the defiled consciousness in the eighth consciousness and are thus subject to the cycle of rebirth and further spiritual tests.
Today, beings live in an era of technological advancement and the proliferation of teachings. Due to the widespread use of electronic media and video, every preacher claims to be the true savior of merit. They do not understand that all beings are equal and that Buddha-nature is equal. This process inevitably leads to frequent influence from external preachers who spread misinformation.
This delays the opportunity for achievement. It depends on one's ability to clear the defiled consciousness in the eighth consciousness. If one can maintain a perpetual attitude of learning, they can avoid being rigidified by the eight consciousnesses. This rigidification of defiled consciousness, whether it can be transformed during the human cultivation process, depends on one's own choice!
All people go through a learning process, from birth to death, at every moment they are learning. Especially for practitioners, the norms and teachings of their predecessors are often adapted due to changes in time, place, environment, and governance conditions, guiding future practitioners.
How should one act? How should one learn and grow? Little do they know, each person's Spiritual Roots and karmic conditions are unique, and the methods of their achievement cannot be compared. Before the convergence of karmic conditions, can one achieve simply because their predecessors have done so, and by following their steps? Not necessarily!
Surveying the saints, immortals, and Buddhas between Heaven and Earth, each has achieved in a different way. Yet, there is one unchanging principle: the equality of all beings! If this principle of equality is applied to one's path of achievement, different methods will lead to different stages of the Way, but it will still serve the equality of all beings and the equality of Buddha-nature.
The Buddha-nature of all beings: it is but two sides of the same coin. Can one clear the impure consciousness in their eighth consciousness (Ālaya consciousness)? It depends on the direction of one's efforts and whether one applies oneself diligently! In the human world, the arising of heart and movement of thought, each environment is different. Can the paths of achievement be similar? This can be understood clearly!
Impure consciousness: this is the primary lesson that all beings should understand today. If one can discard the impurities in the eighth consciousness, it is the first step towards achievement. If one cannot permanently maintain purity in the arising of heart and movement of thought, even if one has good latent causes, one will still be subjected to various spiritual tests and fall into karmic obstacles.
Are you willing to be the master of your own life, or will you be swayed by impure consciousness? This can be observed from here. Life in this world is the result of past karmic actions, and in this lifetime, can one resolve the karmic bonds of past lives? The human world is a 'realm of life transformation,' where one can clear karmic causes accumulated over many lifetimes, and must achieve this in the present life.
Impure consciousness harbors latent causes, and karmic conditions and retribution come to meet.
Encountering causes and forming conditions, the fruits of good and evil are determined, and future retribution will be the same for blessings and misfortunes.
It is difficult to transform impure consciousness, and the law of cause and effect will inevitably descend upon one.
Suffering the retribution, what can one do? It is only because of the impure seeds in the eighth consciousness.
If one does not undergo life transformation in this world, can one have another chance in the next life to cultivate? Truly, one cannot know! Impure consciousness in the human world is stored in the eighth consciousness (Ālaya consciousness). If one cannot pass through the ninth consciousness—Suchness Buddha-nature—to achieve in this life, it is a baseless claim. One cannot transcend oneself, resolve the karmic obstacles of this life, and achieve the return and transcendence of this lifetime.
The Lord of the Eastern Glory
March 14, 1997, the fifth day of the second month of the year 丁丑 (Ding Chou)
From the Eastern Court, the virtue of Heaven spreads far and wide; across the vast land, the grace of the Huazhao is boundless.
The heart of the Emperor stands tall, transmitting the Truth; the Lord writes of the Universal Salvation of the Three Realms, making it manifest.
Chapter 28: The Universal Salvation of the Three Realms

In the vast expanse of the Three Realms, the Great Dao Ancestor, the Heavenly Venerable of Morality, bestowed upon all living souls the light of salvation, that they might be delivered from the cycles of suffering and rebirth. The immortals and bodhisattvas, moved by compassion, descended to the earthly plane to guide the wayward and uplift the fallen. Through the practice of non-action and the cultivation of True Suchness, the sentient beings were to find their path back to the Infinite, transcending the bounds of the Four Great Elements and attaining the highest state of enlightenment. Thus, the Dao temple became a sanctuary of hope, where the weary and the lost could seek refuge and find the strength to walk the path of the Great Dao.
All beings in the present age, who can enter into religion, are said to possess virtuous karmic conditions. Moreover, those who have genuine realms of cultivation must necessarily surpass themselves, for it is through their own efforts that they can transform and save themselves. Otherwise, if they rely solely on their descendants or others to pull them through, it is impossible for them to achieve lasting and substantial transcendence.
Sentient beings must rely on their own nature for salvation, for the Buddha cannot save them. If one depends solely on others for deliverance, can it be assured that these others and their descendants will never waver in their resolve? Only if those who rely on others and their descendants can forever adhere to the path of goodness and cultivation, will the recipients of such aid long enjoy blessings and be saved.
Should the one who aids in the crossing conceive divergent thoughts and depart from the path of righteousness, even the one being aided, though in the celestial realm, shall be demoted to the mortal dust. This is the consequence of the one being aided benefiting from the aid, yet whether they can long enjoy the blessings of such aid depends on the conduct of the one who aids. Such a case already deviates from the principle of "self-nature self-crossing."
This condition ensures that one is not influenced by the salvation efforts of others or descendants, and can achieve one's own spiritual accomplishments. One can guide oneself, rather than being swayed by the actions of others or descendants. One's spiritual progress is not dependent on the amount of merit and virtue accumulated by others or descendants, but rather on one's own efforts to achieve and guide oneself.
Furthermore, all actions should be performed by oneself, and one can achieve spiritual accomplishments within the scope of one's own actions. This is the fulfillment of 'saving oneself through one's own Self-nature,' and not merely based on the amount of merit and virtue accumulated by others or descendants. One's actions can be verified in the affairs one undertakes.
This kind of guidance is what the cultivators of the present age should understand. If one's own merit and virtue are scarce or insufficient, one must rely on others or descendants for salvation, but this is merely a means to an end. If one already possesses the conditions of virtuous karmic conditions, one only awaits the convergence of causes and conditions to achieve the accumulation of merit and virtue for salvation.
Those with karmic conditions, due to their virtuous karmic conditions, can only achieve through the convergence of faith. In the present age, with the simultaneous flourishing of all teachings and the manifestation of religion, those who can truly enter into such virtuous karmic conditions are few! Most are driven by their heightened conscious mind, rejecting virtuous karmic conditions through self-centered ideologies.
This condition truly causes the immortals and Buddhas to sigh with regret! To feel sorrow! Even worse, some create karmic obstacles through unwholesome speech, not realizing the compassion of the Heavenly Mind! The vast grace of Heavenly Virtue! As times change, so do the methods. Those who can bear the mandate of Heaven must fulfill the holy command of Heaven. Such destruction will cast true virtuous karmic conditions outside the realm of one's self-centered consciousness.
Regardless of how the ancestors of the past may have transformed? How they may have manifested? How they may have appeared in dreams? How they may have lamented? They cannot obtain virtuous karmic conditions to enter into profound cultivation. Thus, the ancestors of the past are unable to attain the opportunity to elevate themselves. For the beings of the present age, those who can truly cultivate within virtuous karmic conditions are few!
The process of Universal Salvation of the Three Realms involves the ancestors and relatives of the present beings, all of whom have virtuous karmic conditions. They can choose a true path of cultivation and elevation within the conditions of the third space. For the beings of the present age, whether they possess such virtuous karmic conditions is determined by their own actions and faith!
At times, it is necessary to observe one's own mindset to determine the conjunction of virtuous karmic conditions, thereby allowing the ancestors and kin of the past the opportunity to enter into the 'Universal Salvation of the Three Realms' for their own cultivation, and also to achieve one's own elevation. This is called the 'Opportunity for Elevation into Learning,' a most extraordinary chance that is exceedingly rare in the human world.
For the 'spirits of the deceased kin,' this opportunity to enter into 'Elevation into Learning' provides a chance for them to attain a position of hidden cultivation. This is the first stage of the Universal Salvation of the Three Realms, where they must undergo the examination of the celestial immortals and Buddhas. Whether they will pass and enter into hidden cultivation is yet unknown!
If they can gain the compassionate approval of the celestial immortals and Buddhas, the subsequent courses will be far more rigorous than the university education and learning processes of the present world. They will be required to meet the standards set forth by the Azure Heaven at each stage, and the teachings of each celestial immortal and Buddha will differ.
Moreover, every day they will face different assignments, necessitating earnest study. If they are lazy or do not apply themselves diligently, they will be unable to keep up with the pace. They must also鞭策 (whip) themselves, encourage themselves, and learn from and encourage their peers, which will lead to more substantial progress.
The process of the Universal Salvation of the Three Realms requires daily learning and daily advancement. For an ancestor or kin who has previously sunk into the netherworld, they would not have known what their future would hold, nor could they foresee their destination. They could only endure suffering and torment, with no knowledge of anything, and thus were utterly helpless!
However, all hope lies in the 'kin of the living world' performing meritorious deeds and dedicating them. This will hasten their liberation from suffering. From being in a state of confusion and ignorance about their future, after several years of transformation, they must choose the righteous mission to have a chance of shedding their body and changing their bones, becoming a spokesperson for 'Proclaiming Heaven's Teachings'.
The process of the Universal Salvation of the Three Realms involves rigorous testing and courses that ordinary mortals cannot comprehend. Each course taught by the celestial immortals and Buddhas will be different, and each celestial immortal and Buddha has a unique path of extraordinary achievement. The extent of one's achievement depends on the effort and diligence one puts in!
This condition is not influenced by the efforts of others or descendants to liberate them. The efforts of others and descendants can only facilitate their initial enrollment in the courses. If they do not strive themselves, they will be affected by their own laziness, and may be expelled and subjected to the cycle of rebirth, which is indeed helpless!
Through repeated cycles of rebirth and the suffering that refines the body, those who have entered the Dao Hall for cultivation and possess virtuous karmic conditions can understand this point. They will redouble their efforts and diligence, hoping to complete all the courses taught by the celestial immortals and Buddhas as soon as possible, and will cherish the hard-won virtuous karmic conditions.
Lest they miss the opportunity and suffer the torment of rebirth, they will strive to understand and penetrate the process, and teach and encourage their peers on either side. By doing so, they can ensure that each scholar in the Dao Hall meets the standards required by the Azure Heaven, thereby establishing the resources needed for 'Proclaiming Heaven's Teachings' in the future.
To meet the criteria and guiding standards established by the Azure Heaven, and to serve as the basis for becoming a celestial immortal, Buddha, sage, or deity, they must pass the examination of the Azure Heaven and then graduate. They will await the decree of the Jade Emperor, who will assign them to various heavens or lands to fulfill their duties, and determine whether they can return to the 'Infinite Heaven of Principle' for further study and refinement.
In summary, whether one can achieve success can be clearly understood through the learning process. After being assigned a mission, one may sometimes feel the regret of 'insufficient when put to use.' Therefore, during the learning process, one must hasten and earnestly engage in practical cultivation and practice, so that the teachings and learning may penetrate the profound depths of wisdom!
The process of ‘Universal Salvation of the Three Realms’ can transform one’s adverse Hán Yīn (Latent Cause) into virtuous fruit. For all those who enter the Spirit Cultivation Academy to study, the various sacred duties and concepts they learn often surpass the understanding of ordinary people. Through the process of ‘Universal Salvation of the Three Realms,’ one can achieve transformation within oneself.
The Three Realms established Heaven, Earth, and Humanity, descending to the human realm to nourish life.
Alas, a lifetime of hardship and trials, the deep karmic obstacles and spiritual tests are hard to transcend.
Universal Salvation guides countless spirits, uplifting them and leading them forward.
With firm resolve and unwavering faith, one returns and transcends, manifesting the Buddha-nature and surpassing all bounds.
After one’s own achievement, one can then nurture and transform others, which is the process of Universal Salvation of the Three Realms!
May the ancestral spirits and dear relatives of all sentient beings in the world receive Universal Salvation and diligently cultivate, then teach their descendants for the long-term transmission of the Dharma! We congratulate the Dao Hall of Chóng Xīn, which, under the mandate of Heaven, has established the ‘Infinite Great Dao Academy’ to widely save all beings and guide them back to their origin.
We, the divine beings, are willing to lend a helping hand, so that many Original Spirit Children (yuán líng zǐ) may return, transcend, grow, and elevate. Such extraordinary karmic conditions are the fundamental principles of the Azure Heaven (Shàng Cāng), aimed at transforming all sentient beings through a single lifetime. We hope for this, we hope for this!
We, with heartfelt willingness, offer our aid, that the multitude of Original Spirit Children may return, transcend, grow, and ascend. Such a wondrous karmic affinity and condition is indeed the fundamental decree of Heaven, whereby sentient beings may achieve enlightenment within a single lifetime. We look forward to this, we earnestly hope for it!
Nan Hua Di Jun
March 18, 1997, the Tenth Day of the Second Month in the Year of Ding Chou (Part Two)
In the Southern Heavens, the Great Way protects all living beings; the blossoms of virtue rescue the people.
The Emperor decrees without self, raising the good causes; the Lord writes of Suchness, guiding all to return to their Self-nature.
Chapter 29: True Suchness

In the profound and tranquil depths of the Dao, there lies the essence of True Suchness, unchanging and eternal, the foundation of all existence. It is the mirror of the heart, reflecting the purity of the spirit, and the light of wisdom, illuminating the path of the righteous. The sentient beings who dwell in the realm of delusion may seek it, yet it is always present, never far from their grasp. Through the practice of non-action and the cultivation of the mind, one may realize this True Suchness, and thereby attain harmony with the Great Dao.
The human multitude in this present age, due to the convergence of all teachings, each proclaims themselves as the supreme, the most manifest, and the most capable of bringing about the enlightenment of all beings, as well as the most excellent. Often, due to their lack of experience, humans are inevitably tempted by external influences and, lacking sufficient discernment, frequently fall into blind worship.
The human multitude's existence in the world is but a brief span of decades; if one takes a wrong step, to turn back would require a different time and space. Can one have the discernment to serve as a basis for cultivation? If one can change through the actions of the present age, then there is still hope for transformation.
The process of cultivation in the human world is more practical and easier to change oneself. Otherwise, with the transformation of time and space, whether one will have another opportunity for cultivation is truly difficult to ascertain! Often, due to the transformation of time and space and a lack of discernment, one may lose faith and cease to engage in religious cultivation and the karmic conditions for virtue.
This leads to one's inability to return to their original state in this lifetime, entering the cycle of rebirth with a desolate and vast mental state, truly a matter of helplessness! Whether this is due to insufficient karmic conditions for virtue or a lack of experience and discernment, it creates a significant obstacle!
Even if one engages in religious cultivation, it does not guarantee that every cultivator will achieve success or return to their original state. It depends on the effort and sincerity of each individual, whether they blindly follow or if their karmic conditions for virtue are not fully developed. This often leads to contradictions among cultivators.
In the human world, the process of cultivation, with the convergence of all teachings, inevitably includes a mix of good and bad. Those who hang the head of a sheep but sell the flesh of a dog, and those who misuse the names of immortals and Buddhas to spread their own doctrines (thieves), are not uncommon. Such beings, originally endowed with a heavenly mandate, have become corrupted after a period of cultivation.
Can they still have the opportunity to become the pillars of the Azure Heaven, to guide and lead all beings back to their original state? This can be understood from their mindset! The human multitude inherently possess Buddha-nature: that is, their Self-nature and Original Nature. This 'nature-body' is the unchanging Suchness, the true Suchness of human life.
It is not external merit, but the inner self-reflection and introspection that must clear the defilements in the eighth consciousness, sweeping away all impurities, to reveal the original Suchness. Life in the world is but a hundred years; can one be the master of their own life during this useful time? It is not certain!
Furthermore, in the human world, one should manifest their true self: the Suchness of Buddha-nature, the nature of the holy, and the nature of the immortal. These are all one's own Original Nature, one's own inherent nature. The human multitude often seeks externally what they already possess—the 'true self'—and frequently seeks external things, not knowing if they can integrate what they already possess.
In the human world, one should not seek externally what is inherently within. Yet, the human need for external support in life is a given. Humans require a spiritual foundation, which is to seek externally. However, the inherent Original Nature within oneself cannot be sought externally. If one can seek externally what they already possess, can they truly understand it?
Can they eradicate their original self? Can the false self sought externally replace their true self? It is clear that humans, due to their preference for external observation over inner reflection, often commit many unforgivable faults, frequently contradicting themselves without awareness. How, then, can they elucidate and express their true Suchness self?
Thus one may secure a space for one's own survival; otherwise, the self-nature is obscured, and how can one achieve oneself? How can one achieve the multitude of beings? Indeed, one must examine the 'Suchness of Self-nature' to develop and manifest it, a task that is exceedingly difficult to accomplish.
Human beings, after descending from the Pre-heavenly realm, are influenced by the Later Heaven, which causes the true self to be obscured. Originally possessing the true self, it is buried in this world, preventing its manifestation. Humans are such creatures that they often mistake the false for the true, unaware that the true self exists.
Unaware that all external things are merely borrowed, used, and possessed temporarily, and cannot be taken beyond the mortal coil. In the convergence of causes and conditions, and the process of birth, abiding, change, and destruction, how can one achieve and manifest the Suchness of one's original nature? It is not only after death that one can achieve and manifest this, but it can be done in the present moment, in the true self and the Tathāgatagarbha—the Suchness of Self-nature.
In the human world, one must undergo the cycle of rebirth and death in each saṃsāra to transform and improve oneself, and in this transformation, life continues unceasingly. This is determined by the amount of one's own dedication and effort. Do human beings possess this ability? It depends on their actions and choices!
True Suchness of the Self-nature: Every living soul is endowed with essence, the "Tathāgatagarbha" being one’s original state, unshaken by external influences. How then shall one manifest this self-nature to attain fulfillment in this very life? For if not, what of the next cycle of rebirth? Can one be certain to encounter the same virtuous karmic affinities and once again embark upon the path of cultivation? Not necessarily!
The Suchness of the Great Reality, each form sows its own causes, and this is natural.
Distinguishing the formed from the formless, the levels and realms are difficult to separate.
The Suchness of self-nature is not the same; the Buddha-nature and the demon-nature do not travel the same course.
Human beings sow causes and all possess the Suchness of their nature, manifesting it in all aspects.
In the human world, one must pass through the transformation of life to proclaim the original self-nature, Suchness. In this proclamation, one is already a Buddha, already a sage, already an immortal. Through the transformation of the human world, one can achieve the present 'Return of the Great Way,' as witnessed by the sincere and steadfast resolve of the virtuous disciples of the崇心 (Chóng Xīn) tradition, advancing on the path of the Great Light.
The Western Emperor, Huadi,
March 21, 1997, the thirteenth day of the second month in the year of Ding Chou (five)
In the Western Heavens, the Infinite's grace is borne,
The radiance of Huá spreads across the earth's expanse.
Chapter 30: Souls

The soul, a subtle essence, traverses the realms of the living and the dead, embodying the continuity of life’s journey. It is the vessel of the Buddha-nature, the carrier of karmic affinity, and the essence that sustains the true form of existence. In the Great Dao, the soul is revered as the Original Spirit Child, a pure and eternal light that guides the way through the cycles of birth and death. It is through the cultivation of the soul that one may attain the state of non-action, where the heart is at peace and the mind is clear, reflecting the Infinite and the Realm of Principle. Thus, the soul is the foundation upon which the Dao temple is built, a sanctuary for the living souls to seek enlightenment and liberation.
All beings, in this present life, bear the karmic seeds of past lives, thus they come into existence. Their every action and thought are also shaped by their previous deeds, and only by bearing the karmic seeds of the past can they have this present life. Such a cycle of cause and effect, in constant motion, becomes the dynamic source of life, and through this unceasing dynamic source, all actions are shaped by the convergence of causes and conditions.
Life in this world: must be overseen by the Three Corporeal Spirits, akin to the microchips of modern humans. Every event leaves an indelible impression, thus shaping the myriad affairs of life and achieving all present actions. Whether it be the arising of heart and movement of thought, or actions taken, they are all recorded by the Three Corporeal Spirits within the soul.
The soul of a person: is influenced by the arising of heart and movement of thought, allowing one to bear the karmic seeds of the past and shape this present life. The Three Corporeal Spirits within the soul must be activated by the arising of heart and movement of thought, combined with the convergence of past karmic conditions, to prompt various actions and achieve the karmic rewards and retributions of this life.
In the arising of heart and movement of thought, one not only shapes external circumstances but also the inner essence, prompting the exercise of various causes and conditions. The soul of a person must be overseen by the Three Corporeal Spirits, and the human soul is divided into 'Master Soul, Awakening Soul, and Life Soul.' Each of these three souls is overseen by a different aspect of the Three Corporeal Spirits.
The soul of a person: must be involved in all actions and affairs, and no one can escape the oversight of the Three Corporeal Spirits. The human body's Awakening Soul is influenced by the five dust realms: the eye perceiving form, the ear hearing sound, the nose smelling fragrance, the tongue tasting flavor, and the body feeling touch. This prompts the Awakening Soul to issue commands to the external world through the sensory nerves.
Thus, it becomes the dynamic source of the body, and the one who initiates this dynamic source—the conscious mind itself (the Sixth Consciousness, where thought-intention arises)—is the Life Soul. The Life Soul, therefore, arises from 'thought-intention,' and it possesses the function of transmitting consciousness, which is to discern matters: right and wrong, good and evil, favorable and unfavorable, correct and incorrect.
This forms the interplay of Yin and Yang, achieving all phenomena in the present world. The Life Soul of a human being is invisible to the naked eye in the external world, but it is received by the Sixth Consciousness through the Awakening Soul and transmitted by the Seventh Manas Consciousness, thus closely related to all human actions and behaviors.
In this life, the actions and deeds cannot be discerned by the soul itself, which is the true nature. People are shaped by the karmic causes of their past lives, leading to the convergence of causes and conditions in this present life. The Awakening Soul and Life Soul are only useful in this life, and when transitioning to another time or entering the next life, the cycle of rebirth makes them difficult to use.
In this life, the Awakening Soul and Life Soul are not influenced by the soul, nor do they affect the connection between the three souls. The Three Corporeal Spirits do not enter the next life or the cycle of rebirth for oversight. The soul, due to the influence of the first five consciousnesses—the Awakening Soul entering the conscious mind and then the Manas Consciousness of the Life Soul—can directly connect to the soul's true form, which is the self-nature, thus manifesting the soul.
All deeds and actions in this life are meticulously recorded within the human soul, which is the manifestation of the eighth consciousness, the ālaya-vijñāna. This serves as the original driving force for all human activities, and because the soul is not subject to time and space, it may be transferred to other realms or the next life, all of which is guided by the soul.
The soul itself does not possess qualities of good or bad, right or wrong, or moral distinctions. It is only through the necessary process of passing through this world, the teaching and transformation, and the convergence of causes and conditions that all phenomena are set in motion. Therefore, human beings must first awaken their souls, which then guide and influence their various actions, leading to the 'birth soul' facilitating the 'master soul' to store these actions.
In the present age, it is said: Just as the microchip functions, all actions begin with the 'arising of heart and movement of thought' and the 'entry of intention and storage of consciousness,' which then form the 'conscious mind' and are transmitted to the manas consciousness, and finally stored in the ālaya-vijñāna as karmic seeds. These seeds then encounter conditions and are propelled outward, influencing all karmic retributions.
It is from the beginning of human cause and effect that one must bear the karmic seeds of past lives and accumulated lifetimes, leading to continuous and unceasing actions. The Buddha said, 'The beings of Jambudvīpa, in their arising of heart and movement of thought, are nothing but causes and nothing but karma.' This is the present convergence of causes and conditions, which determines the future distinctions of blessings and misfortunes.
These distinctions of good or bad, right or wrong, moral or immoral, are all influenced by the karmic traces of the past. Thus, humans carry the karmic imprints of past lives into this life, and this life becomes the cause for the next. The cause of karma is the latent cause, and the conditions for the latent cause determine the future differences in blessings and misfortunes.
The soul itself is neutral, without moral distinctions, and all qualities, whether good or bad, right or wrong, are stored within the soul, which is the eighth consciousness, the ālaya-vijñāna. It is not erased by this life or the cycle of rebirth. This neutrality is merely awaiting conditions, and these conditions must mature through the convergence of causes and conditions before they can manifest.
Just as a modern video recorder functions, human life is influenced by past karmic imprints. Sometimes, one cannot simply do as one wishes; one must carry the karmic imprints of the past into this life, and this life becomes the cause for the next. One's thoughts and intentions will influence the soul's guidance.
How to change the karmic results one bears is guided by the soul. If one can eliminate the negative latent causes and retain only a pure consciousness, the latent causes will not be swayed by negative defilements. The soul must have the convergence of causes and conditions to act; otherwise, the karmic seeds will not bear fruit and will not manifest.
Human experience is the process of transforming and growing through the karmic causes of the present life. The storage place of the soul is influenced by human actions and deeds, which affect the soul's storage and the course of one's life. If one can purify negative karmic causes and store pure and virtuous seeds, one will not be influenced by negative karmic causes in the next life or the future.
The soul is divided into three: the Spirit Soul, the Perception Soul, and the Life Soul.
Each has different functions: the body inherently engages in various karmic activities.
All sentient beings possess them: the Life Soul governs growth and development.
The Perception Soul oversees sensations: the Spirit Soul absorbs and accumulates karmic causes and effects.
This night, the writing concludes here. It is a great honor to gather with the virtuous disciples of the Chongxin Dao Hall. My heart is comforted, and I am further honored by the gracious invitation of the esteemed Chairman Guan Sheng to perform the eye-opening ceremony for the sacred images of the Unborn Sovereign Mother, the Great Mahādeva, and the Lingbao Great Mahādeva of the Wú Jí Dào Yuàn.
Truly a great honor! As the sacred images approach, the eye-opening ceremony is complete! I humbly congratulate the Unborn Sovereign Mother and the Lingbao Great Mahādeva, whose sacred images now emit a brilliant light, piercing the heavens. I further pray that the Chongxin Dao Hall may widely save sentient beings and guide them to return!
This night, the writing reaches its end here. It is a comfort to my heart to gather with the virtuous scholars of the Congxin Temple. Furthermore, I am honored by the gracious invitation of the esteemed Chairman of the noble hall, Gu Sheng, to perform the eye-opening ceremony for the Dharma image of the Great Heavenly Venerable, the Empress Mother of the Infinite, and the Great Heavenly Venerable, the Spirit Treasure of the Infinite Dao Academy.
Truly, what a fortunate moment! The sacred images draw near; the consecration is complete! We respectfully congratulate the Holy Images of 無極皇母 and 灵宝大天尊, which have emitted a brilliant light, piercing the heavens. We further beseech that the Dao temple 崇心道場 may widely guide the sentient beings to return.
The Northern Glory Emperor Flag
March 25, 1997, the Seventeenth Day of the Second Month of the Year of Ding Chou (Part Two)
From the Northern Court, the message of salvation spreads wide; in the Hall of Splendor, virtue and truth are proclaimed.
Imperial virtue, true enlightenment, returns to the Infinite; the Lord writes of true self, revealing the Heavenly Mechanism.
Chapter 31: True Self

In the heart of the Great Dao, the essence of the True Self is revealed, transcending the bounds of the mundane and the ephemeral. It is the light that shines within the darkness, the eternal amidst the transient. To seek the True Self is to embark upon a journey of profound introspection, a path illuminated by the wisdom of the sages and the teachings of the immortals and Buddhas. Only through the cultivation of virtue and the practice of non-action (wu-wei) can one hope to grasp the essence of this self, which is both the source and the culmination of all existence.
All beings in this present life are endowed with virtuous blessings. This virtue is inevitably influenced by the present world, and whether one can realize the original self in this life depends on it. However, they are often swayed by their inherent dispositions, frequently becoming confused about their true selves. They also struggle to understand their original nature before the differentiation of yin and yang, and how to elevate and return to it.
The outer self interacts with the external world, transforming experience into wisdom, which is necessary to manifest the Self-nature. Yet, the self is often led astray by external temptations, losing sight of the true self. The true self, however, cannot be seen with the physical eye. The true self is none other than the innate Self-nature, which is the 'Tathāgatagarbha' of the self.
Human beings, living in the world, are often swayed by external influences, which affect their actions. Therefore, the karmic conditions observed in the external world frequently lead to confusion, making it difficult to elucidate and proclaim the true self. This also hinders the elevation of the self to transcend the mundane.
The human soul, having descended into the world of dust, can no longer see its true self. Beings are further influenced by the 'three souls and seven spirits,' which constrain their actions in the present life. These constraints, shaped by their inherent dispositions, create various obstacles, making it difficult to return to the original Self-nature. Instead, they are troubled by various negative influences in their environment.
Human beings, living in the world, can transform negative influences and latent causes into purity, gradually revealing their original nature. However, they are often swayed by external circumstances and find it hard to maintain an ordinary mind. They seldom reflect on questions such as: 'Who am I? What am I? What am I here to do?'
How can one restore the original true self? This can only be achieved by oneself, as there is a discriminating mind that distinguishes between 'you, me, and him.' If one cannot break through this discrimination, the attachment to the self will solidify. When there is no attachment to the self, one cannot manifest the self, leading to a contradiction.
This contradiction troubles life and hinders personal achievement. If one can reflect and calm the mind, and then observe oneself, one often feels a deep sorrow. Is it not so? For those who practice, if they frequently encounter obstacles and spiritual tests, and are swayed by adverse circumstances, their hearts and minds will be influenced by the environment, making it impossible to transform circumstances.
Neither thinking of good nor evil, and without discrimination, one can maintain a profound inner peace. This is the original true self. Sentient beings lack this inner peace, and thus are often swayed by external circumstances, affecting the inner true self. To restore the true Self-nature is even more impossible!
The true Self-nature, how can it be proclaimed and manifested? It is within the reach of everyone, but people are bound by the five external realms and the interaction between 'roots and dust,' which constrains them. They do not realize that each day is a cycle of saṃsāra, and whether they can understand that every day is a cycle is a challenge.
Sentient beings, influenced by the passage of years, months, and days, experience the process of spring growth, summer expansion, autumn harvest, and winter storage, which marks the passing of a year and a cycle of saṃsāra. Each day begins anew at midnight, with seeds being nurtured and taking root. By dawn, the cycle of saṃsāra for the day begins anew.
At the first sprout, the sunlight shines, gradually absorbing nourishment, enduring the process of wind and rain, learning how to stand; by the ninth hour of the morning, this is the time when the sprout gradually stands, akin to the time of a young child, who will learn the processes of youth, everything being relatively fresh and ignorant.
By midday, this is the time of full maturity, having left behind the learning processes of childhood, one must take responsibility for one's actions; soon after, by the third hour of the afternoon, this is when life experience is most abundant, and one's dealings with the world become more mature; the process of survival opens another stage, and at this time, the karmic reward is a relatively favorable condition.
By evening, one has endured the trials of wind, frost, snow, and rain, and must consider more in one's actions, as the obstacles in life are relatively fewer; it should be that the setting sun is infinitely beautiful, but it is near dusk; gradually entering the middle and old age stages, the various trials at this time are most abundant, and if one can make good use of the rich life experience, there will be greater success in the future.
By nightfall, one is no longer young and ignorant or impulsive, all actions can be carried out in an orderly manner, and one can also find the time and space to lay the foundation for future achievements; then comes the deep night, has one already found peace in the earth? The descendants come to replace, generation after generation, can one see this clearly?
In the conditions of human survival, who knows what the true self is? Often the self—the original spirit—is obscured, and one does not know where it is drifting? In the deep night, everything is still, and it seems that a human life is just so, passing through the alternation of generations; by the dawn of the next day, everything begins anew.
From the early morning, morning, forenoon, noon, afternoon, evening, and deep night, returning again to the early morning, the whole cycle of existence repeats itself, over and over again; can one understand this? From each day, each month, and each year, to each life, the great and small cycles of saṃsāra repeat themselves; are we not in the cycle of saṃsāra every day? Doing the same things, can we transform? This can be known from the cycles of saṃsāra!
The true self has existed from ancient times,      entering the human realm to be cultivated and concealed.
Rarely does it prominently appear,      leaving only the physical body to create karma.
A latent cause: enduring the influence of previous cycles of saṃsāra, these are the good and bad fruits, a latent cause is the seed (cause) that sprouts, grows, blossoms, and bears fruit, which is also the arrival of karmic obstacles and karmic rewards; life bears the results of past actions and the actions of this life, and it is precisely about how to transform all the adverse karmic conditions and results!
If one can understand what the past actions are in each cycle of saṃsāra, one can know how the latent causes of human actions form karmic rewards; in the 'true self of self-nature,' it is not destroyed by the cycles of saṃsāra, but rather increases the accumulation of the results of previous cycles of saṃsāra, becoming the arrival of 'karmic obstacles and karmic rewards.'
Life is a continuous accumulation of karmic causes and effects, which also accumulate in the cycle of saṃsāra, especially in the daily, monthly, yearly, and lifetime cycles of rebirth. In each cycle, the karmic causes and effects of humanity are created, and whether one can transcend the bonds of karmic obstacles determines whether one can transform karmic retribution into karmic rewards.
The true self-nature is the original essence, the soul. It is merely that different religions use different names, and each name has a different function. Because the names are different, the functions and effects they manifest are also different, but in reality, they all refer to the same entity, only with varying names in different religions!
The true self does not perish and exists within the cycle of saṃsāra. Can the original latent cause of kindness be brought to fruition and the true self be revealed? Life is a process of receiving external influences that trigger the manifestation of the true self. Therefore, how should the process of karmic conditions and retribution be transformed? It is precisely about how to change negative karmic causes!
The true self, the real essence,      follows the sentient beings in their transformations.
Repeating through the cycles of each world,      awaiting the time to transcend and return.
Nowadays, sentient beings prefer to look outward rather than inward. They do not consider how to introspect and understand how they should act in life. How can one achieve the manifestation of the true self? By elevating and transcending oneself, quietly reflecting and calmly examining one's inner mind and nature.
The ‘Return of the Great Way’ is the return of the true self, transcending oneself and achieving oneself. One can then understand the past of life! Through the ‘spiritual self,’ one purifies the heart and mind, and gives oneself the opportunity to rise and achieve perfection. Everyone can attain this.
Nowadays, all sentient beings delight in looking outward, yet seldom ponder how to look inward. Even among humans, who can engage in inner reflection, one should understand how one ought to conduct oneself in life, and how to achieve the manifestation of one’s true self! By elevating oneself and transcending, one quietly contemplates and quietly examines one’s inner nature.
"The Great Dao’s Return" is the return of the true self, the liberation and fulfillment of oneself, which allows one to understand the course of life! By purifying the mind through the "spiritual self," one also grants oneself the opportunity to ascend and achieve perfection. All may thus attain this.
The Emperor of the Central Kingdom
March 28, 1997, the twentieth day of the second month in the year of Ding Chou (five)
In the Central Land, hard to be born, now the time has come; the Dharma blooms, the Heavenly Dao stabilizes the heart.
The Emperor views the origin of Heaven and Earth; the Lord descends to write the original spiritual children.
Chapter 32: The Original Spirit

This is the essence of the living soul, the primordial light within, known as the Original Spirit Child. It is the unchanging core of one’s being, the pure and eternal flame that connects the mortal to the Infinite. In the Realm of Principle, the Original Spirit Child abides in the Azure Heaven, untouched by the transient affairs of the world. It is through the cultivation of the heart and the mind, the practice of non-action and the nurturing of the Buddha-nature, that one may come to realize the true nature of this spirit, and thus attain harmony with the Great Dao.
Whether the multitude of beings in the world can achieve success depends on their own actions. Those who can act accordingly may be born in the four great continents and enter the most excellent regions. If one is born in the Central Land, it is due to the fullness of karmic reward. The ancients said: 'It is hard to obtain a human body, hard to be born in the Central Land, hard to hear the Dharma, and hard to cultivate the true nature.'
All beings can possess karmic reward without being restricted by geographical location. The karmic reward for human existence is accumulated from past lives and countless lifetimes. The original spiritual children (yuán líng) descend from the Infinite to the mundane world. In the mundane world, humans undergo life transformation, thereby creating an inexhaustible source of vitality. This is the essence of the human 'life body.'
The original vitality of life must be endowed with the karmic reward one possesses to enjoy it in the present life. Otherwise, if one has not a single bit of karmic reward, surviving in the present world is called having insufficient karmic reward. One often encounters adverse obstacles and finds it difficult to be content. How can one have the basic conditions for life in the present world? It is precisely what one possesses.
How should the original spiritual children (yuán líng) exercise their karmic reward to provide a comfortable living environment? The original spiritual children originally descended from the Infinite (Principle Heaven) to the Supreme Ultimate (Qi Heaven), and from the Supreme Ultimate to the mundane world (Phenomenal Heaven). All the cyclical phenomena arise after one falls into the mundane world and is unable to unleash the original vitality.
After falling into the mundane world, one is obscured by the five defilements of the mundane realm, which prevent the original spiritual children from manifesting and make it difficult to return to the clear original spiritual children (yuán líng). Being enticed by external influences, one enters the mundane world and does not know how to return. How can one return from Phenomenal Heaven to Qi Heaven, and then to Principle Heaven? It depends on the conditions one possesses!
Can the original spiritual children (yuán líng) possess the initial heart? Because all external enticements arise from the human heart, in the various processes of the mundane world, it is the original spiritual children that impose limitations, preventing the full manifestation of the original vitality. This means that from the very beginning, it is difficult to return to the Infinite Principle Heaven and to one’s original position.
All beings are derived from the heavens. Each one has their original position in the heavens, but after falling into the mundane world, they repeatedly encounter worldly temptations, making it hard to restore their clear original nature. It is precisely this self-nature—the original spiritual children (yuán líng)—that cannot open the path to return to the Great Dao, and this is the reason.
All beings possess the original spiritual children (yuán líng), but they cannot return to their initial state. From the Pre-heavenly state, they descend to the Middle (Qi) Heaven, and then to the Phenomenal Heaven. How can one return to the Pre-heavenly Great Dao? One must return from the Later Heaven, trace back to the Middle Heaven, and then discard the adverse qi, restoring the Pre-heavenly state, which is the original Infinite.
During this period, if one cannot clarify their original spiritual children (yuán líng), it is impossible to return to the Infinite Principle Heaven! One merely cycles through the Phenomenal Heaven (mundane world). If one can transcend, one can assume a divine position in the Middle Heaven, and then discard the adverse qi, transforming and clarifying one’s original spiritual children (yuán líng), thereby returning to the Pre-heavenly state.
How can one restore the original spiritual children (yuán líng) to their initial state? In the process of life’s trials, one must possess 'life transformation' to elevate oneself. Otherwise, if one does not undergo 'life transformation,' the desire to restore the Pre-heavenly original spiritual children will be like 'seeking fish in a tree,' and one will not truly grow or transcend. What can be done!
Life experience must pass through the process of Birth, Abiding, Change, and Destruction, tasting the bitter, sweet, sour, and spicy experiences of life. From these experiences, one gains knowledge, and from knowledge, one transforms into wisdom as the capital for improvement. Whether one can transform life in the world depends on whether one can understand the process of the universe’s unfolding, which is the operation of the Great Dao!
To pass through the transformation of the universe’s life, one must seek the original initial state—the original spiritual children (yuán líng)—and return to the Infinite Pre-heaven. This requires starting from the process of human existence, step by step, in an orderly manner, placing one’s original spiritual children (yuán líng) in the original initial ground, where the heart and nature are unmoved.
The Immutable Spirit: This is the Self, the True Self, the Suchness of Self-nature, and also the Suchness of the Immutable Original Spirit. How should it be elevated and increased to restore? It is necessary to possess the full power of the original driving force, so that the True Self and Self-nature may be restored to clarity, like a thin wing capable of observing Heaven and Earth, and like a clear and bright mirror that reflects without a single trace of dust.
The Original Spirit of humanity must restore the Suchness of the True Self and the Immutable Original Spirit. Any slightest taint is detrimental to the True Self and Self-nature. Such a clear restoration is the True Self, the Original Spirit of Self-nature; all beings seek externally, yet they do not realize that nothing external can assist in the clarity of the Original Spirit!
How can the Original Spirit of the Self be made clear? It is by being unmoved in heart, unmoved in thought, unmoved in intention, and unmoved in consciousness, transforming through the eight consciousnesses, especially the ālaya consciousness, by which the soul returns to the True Self. Only then can all external things be transformed and evolved, and at the same time, assist in the initial clarity of one's own Original Spirit, which is also the 'Suchness of the True Nature' within the 'Tathāgatagarbha'.
All beings possess this, but if they do not transform through life, how can they return to the Infinite Heaven? The physical body already carries extremely heavy dust and defilement, and will inevitably be influenced by the ascent to the Upper Pure Heaven and the descent to the Lower Turbid Earth. How should one cleanse oneself of defilement? The Original Spirit: it carries no trace of impurity whatsoever.
From this, we can observe that the Original Spirit is brought from past lives, unaffected by the cycle of rebirth and transformation; the accumulation of life experiences is precisely the transformation of the clarity of the Original Spirit, becoming the essence of one's return. All beings have their original, innate nature. How to return? How to become clear? This can be achieved through striving and transformation in the present life.
Only then can one return to one's original essence, and thereby return to the Great Way, return to the Infinite, and return to the original position (Original Spirit). All beings possess Buddha-nature (Self-nature) from the beginning, which lies in this; whether to return or to be reborn, it is all in one's own hands! No deity or Buddha can substitute for this, nor can one return alone.
The Original Spirit follows into the mundane world, yet the karmic bonds of many lifetimes remain true.
Carrying karmic imprints into the human realm, cultivation and transformation lead to the return journey.
The unity of the Original Spirit forms the foundation, eliminating the karmic imprints of past lives.
If one can penetrate and refrain from evil, it is a great opportunity for growth.
It is necessary to draw upon the original clarity of the Original Spirit, and for the Original Spirit to return to the pre-heavenly Infinite! Is it not so? We hope that all beings in the world can truly practice the initial clarity of the Original Spirit, thereby returning to their original position; we also hope that 'The Infinite Great Way Hall, the Hall of Virtuous Command and Revered Heart' can further expand and widely save all beings, diligently learning the Truth, and returning to their original place.
Nanping Dao Ji Ancient Buddha
April 1, 1997, 丁丑年二月廿四日 (2)
The Southern Court opens the Heavenly Dao to guide the lost; the barriers of merit and virtue are overcome by self-reliance.
Dào Jì descends to inscribe the Heavenly Scriptures; the ancient Buddha ascends to reveal the Tathāgatagarbha.
Chapter 33: The Tathagata Treasury

The Tathagata Treasury, the repository of all virtues and wisdom, is the intrinsic nature of all living souls. It is the unchanging essence that lies deep within, beyond the reach of defilements and delusions. Just as a gem hidden in the earth remains untouched by the soil, the Tathagata Treasury within each being remains pure and radiant, awaiting the moment of enlightenment to shine forth in its full glory.
Suchness shines forth, purifying the soul; the true self returns to the original spiritual essence.
In the Tathāgatagarbha, Bodhi is manifest; enlightenment requires a clear mind.
Seeing the nature allows the fullness of awakening; self-awakening and the awakening of all beings mutually respond.
The full circle of awakening encompasses all sentient beings; the Great Way returns to the Buddha-land.
Life in the world is marked by both coming and going; such is life, and such is all creation. If life and all things neither come nor go, they would remain in the 'constant' and achieve 'eternal constancy' enduringly. Such is life, and such is all creation, for the existence of all things in the living space enables the unceasing transmission of life.
All generations of humanity create the space for human existence, and the presence of all things and humans in this space allows the manifestation of vibrant life. This life serves as the 'continuation of the universe' that must be transmitted eternally! The original spirit of humans comes from the Infinite, descending from Heaven to the human realm.
Upon falling into the mundane, one is subject to external delusions, which prevent the attainment of the standard for return. One does not know how to return to the original state. When there is a coming, there must be a going; the cycle of coming and going is in the present moment. If one cannot achieve the goal of self-return, one will indulge oneself, and there will be no means of return.
Life is marked by both coming and going, forming a cycle that cannot be severed in the present moment. One is often tempted by external influences, leading to delusions that obscure the human life. For the existence of humans, if the present life is the final judgment, can one make plans for the coming and set the standard for return in this life?
If one can return, one can complete the cycle of life in the present moment. Therefore, if there is a coming, there must be a going; in the cycle of coming and going, can one fix the original spirit at the point of return? If one's past lives do not settle in the Tathāgatagarbha, all actions will merely be seeds for the next cycle of rebirth!
If one cannot make a decisive break in the present life, one will not achieve the standard for return in this life, and will not manifest the original self in the Tathāgatagarbha or the true self. The beings of this age have not yet reached the standard for return; they must practice the Six Pāramitās and ten thousand practices to align their actions with the conditions for return.
Regardless of whether one is a noble prince or a beggar in this world, all share the same self-nature and are equal. One must 'practice the Six Pāramitās and ten thousand practices' as the benchmark of life to achieve the primary driving force for return. Therefore, the 'Tathāgatagarbha and true self' must be transformed in the present life to reach the point of return.
The true self in the Tathāgatagarbha is not confined to the first eight consciousnesses alone. All external phenomena of the five senses must be experienced through the convergence of causes and conditions in life, leading to the manifestation of causes and their effects. The karmic rewards and retributions of life cannot be substituted by others; one must bear the consequences of one's own actions, and no external person can replace oneself.
The Rú Lái Zàng (Tathāgatagarbha): It is necessary to purify and transform all defiled consciousnesses, thereby discarding the polluted conscious mind. After passing through the five realms of dust—eye, ear, nose, tongue, and body—it will then engage the sixth consciousness, the Yì Shí (Conscious Mind), which processes and transmits to the Mò Nà Shí (Manas consciousness) for discrimination and transmission, and finally enters the Ā Lài Yē Shí (Ālaya consciousness) for categorization and storage.
Whether good or bad, right or wrong, virtuous or wicked, correct or incorrect, all will be stored in the treasury of the Ā Lài Yē Shí (Ālaya consciousness). Moreover, there is no discrimination, and even no record; in the human experience of survival, such storage is necessary to achieve the convergence of causes and conditions (yīn yuán hé hé) that results in various karmic rewards (fú bào) and retributions (yè zhàng).
All people accumulate experience in their lives, absorbing knowledge that serves as life’s experience, a process of living. In this state of no record, humans cannot know what the next moment will bring. When adversity strikes, people lack the mental capacity to prevent it and are swayed by their environment.
Frequently, they are influenced by repeated experiences, which shape their standards of conduct. This accumulation of experience is possible only through the human world. Therefore, the Rú Lái Zàng (Tathāgatagarbha) is the foundation of Buddha-nature, which is one’s own original nature (zì xìng). How can the Original Spiritual Children (yuán líng) return to their original state?
All people are in their original selves, yet they do not know how to return to their true original point. They are often led astray by external influences, which further entice their minds, making it impossible to manifest their true Suchness (Zhēn Rú) and Buddha-nature (Fó Xìng). This is the essence of the Rú Lái Zàng (Tathāgatagarbha), and for all sentient beings, it is merely the cycle of saṃsāra (Lún Huí)!
Life after life, if one can fully practice the Six Pāramitās (Liù Bō Luó Mì) and the ten thousand practices (wàn xíng), the return to the original point is relatively easier. This requirement is based on this condition. If sentient beings cannot practice the Six Pāramitās—giving (bù shī), precept-keeping (chí jiè), patience (rěn rǔ), diligence (jīng jìn), meditative concentration (chán dìng), and wisdom (zhì huì)—they fundamentally cannot meet the conditions for return.
The conditions for cultivation in life, as taught and required by each religion, differ, but they all share this fundamental requirement. Sentient beings often regard other teachings as heterodox or foreign, while considering their own as the main teaching. This is an undeniable fact. How can one practice? Can one break down the barriers (fān lí) between other teachings and one’s own, to ensure the transmission and inheritance?
How can one absorb the strengths of others to transform one’s own weaknesses? By treating other teachings as one’s own, one can make adjustments in self-cultivation, thereby achieving the original purpose. If one consistently rejects other teachings and promotes one’s own, even if one’s cultivation is profound, one cannot tolerate other teachings, thus harboring a discriminating mind (fēn bié xīn).
This will record a major fault in the process of return. Therefore, while praising the teachings of one’s own tradition, one must also commend the transformative and superior aspects of other traditions. Only in the equality of religions can one return to the original state, which is non-discriminatory. One should not harbor an unequal mind, which is the attitude and conduct that religious practitioners should possess today.
The Six Pāramitās and ten thousand practices—giving, precept-keeping, patience, diligence, meditative concentration, and wisdom—are the foundational practices of every religion. The names of these religions may differ, but they all share this mutual aspect. If each practitioner can achieve this goal, they will no longer be influenced by external factors in their transformation.
They will have already elevated themselves, thereby fulfilling the conditions for the Six Pāramitās and ten thousand practices. This will allow their original consciousness to be elevated to the true self, rooted in the unchanging nature (rú rú bù dòng). This is the condition for the transformation of the arising of heart and movement of thought (qǐ xīn dòng niàn), which is the practice of the Six Pāramitās.
Not only does the practice of the convergence of causes and conditions (yīn yuán hé hé) serve as the capital for transformation, but also the intrinsic nature can elevate the external conditions of cultivation to a true self-elevation. Thus, without the arrangement of the Azure Heaven (Shàng Cāng), one can return to the original point, the original position. All sentient beings will have a next life, but they do not know what it will be like or what it will be.
In the Tathāgatagarbha is Suchness; few humans have heard of it and know its place.
Through the clarity of the Conscious Mind's function, one experiences profound and great sensations.
Sentient beings are originally thus; they inherently possess and are as they are.
The essence within the Tathāgatagarbha is the fundamental pillar for becoming immortals and Buddhas.
How should one grasp this? It is in the present world, being able to understand whether one must return in the next life. This is very difficult to know! One must make great efforts to delve into the 'Yogācāra principles' of Buddhism, thereby increasing and elevating one's Suchness. May all beings in the world be able to return to their original nature, thus accumulating abundant spiritual resources.
Suchness shines forth, the soul becomes clear; the True Self returns to the Original Spirit.
In the Tathāgatagarbha, Bodhi is manifest; Enlightenment requires a clear mind.
Seeing the Nature, one can achieve full awakening; Self-awakening and full awakening mutually respond.
Perfection in fullness, awakening to sentient beings; the Great Way returns to the Buddha-land.
This is the theme of the Immortal and Buddha, as taught by Master Jì Fó, in the Great Way Series, for your reference.
The Great Emperor of the Southern Pole, Longevity and Eternal Life
April 4, 1997, the 27th day of the second month in the year of Ding Chou (five)
The Sage of the Southern Pole descends upon the Dao Hall, desiring to teach the world the way of long life.
The Great Emperor writes the gate of Bodhi, descending to impart wisdom in the Hall of Veneration.
Chapter 34: Enlightenment
Bodhi has no tree, nor is the bright mirror a stand.
Originally there is not a single thing, where can dust arise?
This is the profound teaching revealed by the Sixth Patriarch Huineng, granting future practitioners the opportunity to elevate their original nature and manifest it. The Sixth Patriarch, through many lifetimes, had already developed a sharp spiritual foundation, and thus did not need to study the scriptures; he only needed to hear the meaning of the teachings to understand them. This is not something that can be achieved in a single lifetime!
Therefore, he was not swayed by the barriers of words, and was able to hear the teachings and understand himself. This is precisely due to his sharp spiritual foundation, and because of the accumulated spiritual capital from past lives, he was able to manifest his self-nature in this life, free from the barriers of words. This allowed him to elevate his Buddha-nature and receive the transmission from the Fifth Patriarch.
The transmission is the breaking of the seals of 'mind transmission, robe, and token,' so that after a thousand years, future practitioners can take the Sixth Patriarch as a model and a refuge, using him as a standard for cultivation. This also guides the cultivation of the self-nature, breaking the delusion of 'transmission outside the mind,' and is known as the fundamental sudden enlightenment.
The body is like a Bodhi tree, the mind is like a bright mirror stand.
At all times, diligently wipe it clean, do not let dust arise.
As Shenxiu said, 'The body is like a Bodhi tree, the mind is like a bright mirror stand, at all times, diligently wipe it clean, do not let dust arise!' If one can have such an insight, to manifest the self-nature Buddha-body, it is necessary to proceed step by step. Gradual enlightenment can accumulate into the necessary spiritual capital, leading to sudden (enlightenment) realization, which is more practical.
To become lost in oneself and lost in one's original nature, to seek the manifestation of the Self-nature and the Buddha-body, is all the more difficult; yet, many with profound Pre-heaven spiritual roots, after descending into the mundane, are again ensnared by external temptations, losing their deep foundations. It is through the lack of timely enlightenment and stern admonishments that they fail to fulfill their Pre-heaven spiritual roots, which are the sharp foundations for their manifestation.
Bodhi has no tree: the seed of Bodhi is Suchness. If it is not transformed, to achieve it in this life is a delusion; for sentient beings do not possess the immediate conditions for sudden enlightenment. If they can, through learning, transform the adverse Hán Yīn of this life and past lives, they will surely renew their Bodhi seeds in this life, thereby creating the conditions for upward growth.
All beings say that the Sixth Patriarch Huineng had the potential for sudden enlightenment and a sharp foundation, but few realize! This is the result of accumulating capital over many lifetimes, and it is not something that can be achieved overnight. It is necessary to accumulate pre-heaven latent causes and pre-heaven qualities over many lifetimes to achieve such a foundation. In the present day, very few human beings have such conditions.
After descending into the mundane world, they are influenced by the five dusts and lose their original nature. Even those with such a foundation, due to their descent into the mundane world, must start anew. Thus, to manifest the self-nature Buddha-body is said to be impossible! Furthermore, in the current age of technological civilization, even those with a deep pre-heaven foundation are often confused by their descent into the mundane world.
To become one who has lost both self and nature, the endeavor to unfold and proclaim the intrinsic Buddha-body is thus rendered all the more arduous. Little do they know! Many who possess profound innate faculties, upon descending into the mundane, are ensnared by external temptations, thereby losing their profound foundations. It is precisely due to the lack of enlightenment and timely admonishment that they fail to complete and expand their innate faculties, which are inherently sharp and potent.
Bodhi has no tree: The seed of Bodhi is called True Suchness. If it is not transformed, to claim it can achieve in this life is a fallacy; for sentient beings lack the immediate conditions for enlightenment. If, through learning, one can transform the adverse causes accumulated in this and past lives, one’s Bodhi seed will surely be renewed in this life, thus providing the conditions for upward growth.
The essence of Suchness is to manifest the true self within the Tathāgatagarbha; this true self is the eternal soul, which can sow the seeds of Amala Consciousness, the Buddha-nature. Yet, sentient beings do not know what they possess in this life, nor do they understand why they have come to this world in this life.
How should one accomplish the tasks of the present? All is lost if one relies solely on blind groping, which will necessarily require a long period of kǎo mó to achieve. One must change all adverse dispositions and Hán Yīn during the process of kǎo mó to fully restore one's Pre-heaven original position, which is one's original self.
‘The body is like a Bodhi tree—Bodhi has no tree’ is the necessary path for sentient beings to progress from gradual enlightenment to sudden enlightenment. Without undergoing gradual enlightenment, sudden enlightenment is impossible! If sentient beings can fully possess the conditions for sudden enlightenment, in this life, they will know their original self and their Pre-heaven nature.
From this perspective, few human beings possess such a foundation, as they are often lost in delusion and the obstacles of ignorance. Therefore, it is necessary to learn step by step to manifest one's Buddha-nature. Since few beings possess the sudden enlightenment potential, they must follow a gradual and systematic path to achieve 'gradual enlightenment.'
There is no need for the Immortals and Buddhas to inform them; they can unite with the Three Realms, the universe, and Heaven and Earth, and know all within the three times—past, present, and future—in the present moment. They will understand the profound mysteries of the universe and Heaven and Earth, and know how to act, navigating through the flow of the three times.
Bodhi wisdom, the good roots of the seed,      The great Prajna of the Dà Dào is widely proclaimed.
Where humans seek to gain, there wisdom and perception arise.
Where is the bodhi tree to be found, when no tree exists?  
The bright mirror is not a stand, yet it must be polished by oneself.
Where is the Bodhi tree without a tree?      The clear mirror is not a stand, one must cultivate oneself.
I pray that all may, through gradual enlightenment, reach sudden enlightenment, thereby manifesting the Bodhi seed. This is the path from ‘the body is like a Bodhi tree’ to ‘Bodhi has no tree,’ step by step revealing oneself, achieving oneself, and benefiting all sentient beings. There is no need to speak of Universal Salvation, for one will already have returned, achieving the complete Self-nature and the Buddha-body—Bodhi seed. It all depends on one's actions and efforts in this life, everyone must strive!
The Northern Emperor, the Great Purple Polar Deity
April 8, 1997, the second day of the third month of the year Ding Chou (二)
From the Northern Pole, the Heavenly Dao guides the Original Spiritual Children; in the Purple Microcosm Palace, the masses are taught and transformed.
The Great Emperor descends, truly enlightening; his verse calls forth the people to awaken and self-realize.
Chapter 35: Enlightenment

In the quietude of the Dao temple, the living souls gathered, their hearts yearning for the light of True Suchness. The Great Dao Ancestor, the Heavenly Venerable of Morality, spoke with a voice that resonated through the ages, guiding them through the labyrinth of karmic affinity and the mysteries of the Alaya Consciousness. He taught that non-action (wu-wei) was the path to harmony, and that by aligning oneself with the Infinite (Wu Ji), one could transcend the Four Great Elements and attain the realm of the Azure Heaven. The Original Spirit Child, with eyes wide open, listened intently, for in the words of the Great Dao Ancestor lay the seeds of enlightenment.
In the present age, sentient beings who have the karmic conditions to enter religious practice, if they wish to attain the state of enlightenment, must first use wisdom to elucidate. Only then will the Suchness and Buddha-nature unfold, and true potential be realized. If human beings do not develop their wisdom, it is also said to be less likely for them to attain the state of enlightenment.
Whether one practices or not, the development and expression of one's Self-nature, if not refined through external trials and experiences, will make it more difficult to unfold the Buddha-body. If sentient beings lack the resources for sudden enlightenment, they must first proceed through gradual enlightenment, step by step, to unfold their Self-nature and reach the state of enlightenment.
In ancient times, sentient beings could achieve enlightenment through self-cultivation. In the present era of teaching and transformation, there are many books and scriptures to support and guide practice, making it easier and more widespread to attain the state of enlightenment. The karmic reward of sentient beings in the present age is the result of the seeds sown in their previous lives, which they now reap.
In the process of reaping, is it merely a matter of entering religion to practice? No! It is also a matter of the karmic conditions and virtuous deeds that sentient beings possess, leading them to enter religious practice. If the faith and practice they commit to are misguided, or if they cannot transform erroneous views, no matter how hard they try, it will all be in vain!
The Self-nature cannot be manifested, and it is difficult to reach the state of enlightenment. Regarding enlightenment, the mindset and actions, the intellect and responses, all influence it. The key lies in whether one's understanding is correct or incorrect. It is clear that this is the difference between 'enlightenment and error,' a common dilemma faced by practitioners.
True liberation can be achieved through enlightenment, while error leads to the inability to establish a foundation for success. Therefore, 'enlightenment and error' are separated by only a thin wall, two sides of the same coin. The experience of enlightenment allows practitioners to transcend in this life, and after liberation, to widely guide and save sentient beings, achieving their salvation.
As for the errors one comes to understand, they not only render one incapable of redemption, but also render futile all the efforts of the past due to these very errors; Heaven truly cannot bear to witness such a plight, and at times sends immortals and Buddhas to enlighten in secret. Whether one can maintain an attitude of perpetual learning is uncertain! It is essential to use one's own experiences to rectify these errors.
Chapter 35: The Attitude of True Cultivation

Whether one practices or not, one must hold this attitude to truly attain the realm of enlightenment through the wisdom of life and the accumulation of experience; once sentient beings enter the path of religion, if they turn to a righteous lineage and the guidance of their predecessors, every practitioner will surely be able to return to the enlightened state through the lineage they have chosen!
One must surely achieve self-perfection and transcendence. If, however, the teachings of the chosen master or predecessors are erroneous, and one lacks the wisdom to redirect and transform these learning experiences, then attaining enlightenment or returning to the original state becomes impossible! Such conditions necessitate earnest dedication for any growth to occur.
Be it the 'Tathāgatagarbha, Suchness, True Self, Self-nature, Buddha-nature, Immortal-nature, or Sage-nature,' all return to the heart of a newborn, pure and uncorrupted. Thus, every action and movement grants oneself an open mental state, free from any burden. The sensations and insights thus revealed cannot be described by pen or expressed by words.
Indeed, it depends on the mental state one can personally perceive, and each person's experience is unique. Yet, when the heart is as still water and the body as light as a cloud, there will be no attachments in the spiritual nature. This is the true portrayal of the state one reaches through enlightenment, regardless of the method by which one attains it, the mental state will not deviate from this.
After enlightenment, the mental state merges with the universe and the cosmos: the universe is me, and I am the universe; the heavens and earth are me, and I am the heavens and earth; all sentient beings are me, and I am all sentient beings. This is the enlightenment of the Self-nature, not merely the enlightenment known by humans. The process and outcome of such enlightenment vary greatly, and the differences are immense.
If sentient beings cannot achieve this through the accumulation of experience, it is impossible to attain the full blossoming of wisdom and the state of enlightenment! Among sentient beings, those who possess the capital for enlightenment must be able to draw upon their Self-nature to achieve their present endeavors. They must also act with the heart of a newborn, making it easier to return to the original state.
Otherwise! If we speak of a tree whose roots and trunk are already rotten, and whose foundation is broken, how can its branches and leaves flourish? It is difficult to achieve the 'Heavenly nature of a newborn' and return to the original state. Indeed, the key to enlightenment lies in having a sharp spiritual root, not merely in being intelligent or not! This key aspect has significant differences.
To open the Awakening-nature and illuminate one's heart      Is a necessary path in the human realm
To comprehend all without hindrance      Completes the truth of matters and principles
To awaken to one's own obstacles      Fulfillment and perfection manifest externally
One step, one footprint, one mark      Enlightenment and the attainment of fruit transform into great love
Sometimes the most superior person may have lower wisdom, and the most inferior person may have true enlightenment wisdom. Whether the spiritual root is sharp or not is indeed indispensable. May all sentient beings have great spiritual roots to attain enlightenment and achieve this life. May the 'Infinite Great Dao Temple' widely guide the Original Spiritual Children to return. May the 'Imperial Edict Veneration Hall' achieve far and wide, elevating and surpassing all sentient beings.
At times, the most exalted may possess the lowest wisdom, while the lowliest may attain true enlightenment. The sharpness or dullness of one’s spiritual faculties is indeed indispensable. It is hoped that all sentient beings may have great spiritual faculties to awaken and achieve in this very life. May the ‘Wu Ji Great Dao Temple’ widely guide the Original Spirit Children to return; may the ‘Yi Zhi Chong Xin Tang’ broadly and far-reachingly accomplish the elevation and transcendence of sentient beings.
The Grand Emperor of the Eastern Green Splendor
April 11, 1997　丁丑年三月初五日 (5)
In the Eastern Golden World of Lapis Lazuli, the Blissful Heavenly Realm spreads its teachings to the world below,
The Green Splendor (Qīng Huá) writes the words to illuminate the heart, the Great Emperor descends to reveal the true chapter.
Chapter 36: Illuminating the Mind

In the quietude of the Dao temple, the living souls gather to seek the light of True Suchness. The Great Dao Ancestor, the Heavenly Venerable of Morality, speaks of the essence of the mind, urging all to cleanse their hearts and minds, to let go of the delusions that cloud the Buddha-nature within. Through the practice of non-action and the cultivation of virtue, one may attain the clarity and purity of the Alaya Consciousness, thereby realizing the profound wisdom that lies within the Infinite. The bodhisattvas and immortals and Buddhas bear witness to this sacred teaching, guiding the faithful on the path of enlightenment.
All sentient beings in this present life, who enter the hall of virtue and the realm of religion to cultivate, are indeed given a place of opportunity to return. To have such a karmic connection in this life is due to the inherent qualities one possesses, which are also the result of virtuous deeds accumulated in past lives. It is essential to be the master of one's own mind, rather than being controlled by it.
If one cannot be the master of one's own mind, one will be carried along by the cycle of Saṃsāra. Life in this world is the convergence of all karmic conditions from past lives, and it is also the realm of ‘human Yīn Guǒ’ and the ‘transformation of life.’ It is necessary to seek within and uncover the innate Self-nature, which is Suchness, and to expound it through inner observation, as it is already inherently present.
This is the essential effort that all sentient beings must undertake in the present. Through the purification of Self-nature, one can awaken and manifest it. In the clarity of the mind, Self-nature is already fully present, but due to pollution from external conditions, one falls into Ignorance and is unable to develop Wisdom or awaken and expound the Self-nature.
Life in this world requires one to understand one's Initial Heart in order to clarify the mind and see the nature. If one cannot understand one's Initial Heart, it is impossible to manifest the Buddha-nature. This is because the Initial Heart lacks the awakening of Self-nature, thus obscuring it and preventing its manifestation, thereby losing the opportunity for return.
All external contacts with the sense organs and sense objects must pass through the five sense objects to achieve the Six Pāramitās. Only then can the ‘Six pāramitās and ten thousand practices’ be carried out, and one has the potential to manifest one's Original Nature. It is essential to understand one's Initial Heart, to clarify the mind and see the nature. Life is thus; if one cannot understand one's Initial Heart, what then?
If one is influenced by external conditions, one can form karmic connections, which will then be shaped by the convergence of causes and conditions, becoming the source of all present actions. The innate Self-nature of humans is not affected by the actions of this life or past lives. Yet, people tend to look outward, and thus, they are unable to position their existence at the original point.
This further prevents the fundamental roots from having the chance to manifest the innate Self-nature. By continuously looking outward, sentient beings are unable to manifest their Initial Heart, making it difficult to achieve in this life. They place all their hopes on the next life for accomplishment. Is this so? Whether the same karmic conditions will be present in the next life is unknown!
Human existence is shrouded in Ignorance and lack of knowledge, and due to the absence of accumulated experience, people and all things勉强 (mǎn qiǎng) strive to develop the convergence of causes and conditions. Since people are unable to purify their Initial Heart, life becomes a process of great helplessness, with the current existence merely serving as a cycle of rebirth for the next life.
All hopes are placed on the next life for completion, and this is even more helpless! If the next life lacks such karmic conditions, will the cycle of rebirth bury one's Original Nature, preventing its development? Sentient beings place their hopes on the future and the next life, which is understandable. Although people must have hope to achieve their goals and strive, this is the reality.
To clearly understand one's own original mind, which is the Initial Heart and the Buddha-nature, all depends on whether one applies oneself with sincerity; people often do not know how they should act, nor how to manifest their true Self-nature. It is indeed difficult to truly realize the principle of 'clarifying the mind and perceiving the nature,' and even more challenging to provide genuine guidance for those who seek true cultivation and practice.
If one cannot accumulate experience, it is impossible to achieve wisdom! In this present era, all beings are focused on material gain, thus burying their original Initial Heart, which is the true mind. Often obstinate and self-willed, they find it difficult to develop their Self-nature. To grow in wisdom and reach the state of Enlightenment—clarifying the mind and perceiving the nature—is indeed unattainable!
To clarify the true mind and perceive the Suchness, this is the guideline for self-transformation and the pursuit in this world. If human beings do not possess the qualities for sudden Enlightenment, they should gradually achieve the clarification of the mind and the perception of the nature. If one only clarifies the true mind but fails to perceive the original Suchness, one cannot develop the foundation of one's Self-nature and thus cannot lead a fulfilling life.
To clarify the true mind and perceive the original nature! What heart must be clarified? What nature must be perceived? This is a common bottleneck encountered by beings today. They are often tempted by external conditions and environments. If they cannot purify and transform their thought patterns, and if they cannot convert experience into wisdom, how can they achieve the clarification of the true mind to perceive the nature? It is indeed very difficult!
In this present era, beings cannot understand the delusions and obstacles that beset them, and thus they suffer in the world. They do not realize that most of their difficulties are either created by negative conditions or by positive conditions that lead to their own challenges. It is hard to comprehend how to transform these obstacles through the processes of positive and negative experiences, thereby changing one's perspective and thoughts to achieve success.
One must undergo the processes of hearing, thinking, and practicing to accumulate experience. Through experience, wisdom is achieved, and through wisdom, the transformation of thought is accomplished. This is the purification of the eighth consciousness—the Ālaya consciousness—so that it is no longer tainted by defilements. If beings do not transform and purify their own karmic storage, they cannot achieve Enlightenment.
The foundation for 'clarifying the true mind and perceiving the Suchness' lies in understanding and transforming one's own flaws and mistakes. By recognizing and correcting these errors, one can change and improve oneself. The sages and virtuous ones are those who know their faults and can correct them. Life is a series of transformations through each mistake: the Ālaya (eighth consciousness) stores these transformations.
One must fully purify oneself to illuminate the original mind and perceive the original nature. It is essential to transform oneself, not to rely on the immortals and Buddhas for transformation. All people place their hopes on the immortals and Buddhas to guide them, but if one lacks the intrinsic power to transform and purify oneself, the aspiration to achieve the illumination of the original mind and the perception of the original nature in this life will merely sow the seeds for another cycle of rebirth!
Understand the nature of your mind and perceive the karmic conditions of the human world.
In cultivation and improvement, one must elevate the body, pure and free from defilement.
Through faith and religion, one transforms, examining and rectifying shortcomings to achieve greater heights.
The growth of the spirit brings great benefit, the mind and nature becoming perfectly harmonized, infinitely profound and wondrous.
Such is the path that leads to goals and hopes, to accomplishment in this life or the next, bringing boundless benefit to all humanity. Today, we are fortunate to participate in the Great Academy of the Infinite (Wú Jí Dà Dào Yuàn), the venerated hall of Chóng Xīn, in the creation of the Heavenly Script series, 'The Great Return.' We hope that the Chóng Xīn Hall will widely open the way of Universal Salvation of the Three Realms (Sān Cáo Pǔ Dù), guiding all beings to return swiftly, which is my earnest wish.
2015、0226、2323◎＃※ ０Ｋ＃
There is an appended table below.
The Six Paramitas—The Six Perfections of Myriad Practices (with chart)
The Great Emperor of the Tai Ji Celestial Heaven
April 15, 1997, the Ninth Day of the Third Month of the Year 丁丑 (2)
From the Supreme Ultimate, the Infinite is borne; in the early days, the Heavenly Sovereign meets humanity.
The Great Emperor writes the chapter on seeing nature; descending, he elucidates the true mechanism of the heart.
Chapter 37: Seeing the Nature

In the quietude of the Dao temple, the bodhisattvas and the faithful gather to contemplate the True Suchness of all phenomena. The Great Dao Ancestor, the Heavenly Venerable of Morality, speaks of the Alaya Consciousness, the repository of all karmic seeds, and how through diligent practice and the cultivation of non-action (wu-wei), one may purify the Manas Consciousness, the source of delusion and attachment. When the mind is clear and the heart is pure, the Buddha-nature shines forth, revealing the intrinsic affinity (karmic affinity) that connects all living souls. Thus, in the Realm of Principle, the Azure Heaven, and the infinite expanse of the Great Dao, the Original Spirit Child finds its true home, and the path to enlightenment is illuminated.
The myriad beings of humanity thrive in the mundane world. If they wish to manifest their Self-nature, they must pass through the realm of Enlightenment, and more importantly, 'understand the Original Heart to perceive the Original Nature.' Therefore, 'illuminating the heart and seeing the nature' is indeed what the beings of today seek and aspire to. Whether they can guide their Self-nature to the state of Enlightenment through genuine cultivation and practice is the question!
Life in the present world must be shaped by the conjunction of the five external sense objects. Only then can experience be drawn upon, serving as the basis for one's thought patterns. One must accumulate wisdom from past experiences, allowing them to integrate with the external world. In the process of attachment to karmic conditions, every action begins within oneself.
Without the karmic conditions of virtue, it is impossible to reach the starting point of all things. To elevate oneself through virtuous karmic conditions, one must place the original self within the Self-nature. By using the Self-nature as the foundation of human existence, one remains unaffected by external influences and unaltered by the Self-nature. This condition is essential for growth!
Moreover, by placing the Self-nature as the foundation of all, one can return to the original state and understand one's own heart. However, this does not necessarily mean understanding the original essence of one's heart and nature. The human heart is influenced by external sense organs and sense objects, which trigger the convergence of causes and conditions. In this process, there is no inherent distinction of good or evil, right or wrong, or true or false.
Only when the karmic affinity and conditions come together, shall the deeds of humankind be judged for their goodness or wickedness, right or wrong, and all actions be discerned; in the absence of such affinity and conditions, all external stimuli and matters are stored within the Alaya Consciousness, whence they are again discerned by the Manas Consciousness, and finally received by the Sixth Consciousness.
Only when the convergence of causes and conditions arrives can one judge actions as good or evil, right or wrong, and true or false, making distinctions in all endeavors. In the absence of such distinctions, all external sense organs and objects, as well as all affairs, are stored in the eighth consciousness. Only then can the seventh consciousness make distinctions, and the sixth consciousness receive them.
Chapter 37: Illuminating the Mind to See the Nature

To illuminate the mind and see the nature: what nature is seen? It is none other than the original true spirit one inherently possesses! This original true spirit is free from any stain, unaffected by any blemish, and the true heart is one’s original intention. Yet, because humans are enticed by the external world in the mundane realm, it is mistakenly believed that the inherent spirit of sentient beings can be swayed by external influences. Not so!
The original spirit comes from the Infinite and descends to the Supreme Ultimate, dividing into the Two Forms and then the Four Images. This is the relationship between the one and the many. Therefore, the original spirit that humans possess is not limited to this alone; it also includes many innate abilities, such as the Five Supernatural Powers, which are inherent in the original spirit and have an essence that is neither good nor evil.
After descending into the mundane world, all human actions and behaviors alter the thinking of the original spirit, leading to distinctions of good and evil, right and wrong, and true and false. Thus, the inherent nature of all beings—Self-nature, Buddha-nature, Sage-nature, and Immortal-nature—is of the same essence. Only by seeing this can one truly 'understand the Original Heart and see the Original Nature.'
All beings claim: the present heart is my own. Yet, they do not realize that the present heart is unattainable, the past heart is unattainable, and the future heart is even more unattainable. How can it be unattainable? Because all external sense objects are constrained by time and space, making it impossible to maintain the original heart's true Suchness for long. It is only a fleeting moment.
All sentient beings, with their compassionate hearts, should have already achieved this in this or past lives. Every process must be understood: the past heart, the present heart, and the future heart are all unattainable. Only the present heart, in the moment, is truly 'the true Suchness of my heart,' and it is the original Self-nature! The present heart is the manifestation of the original Self-nature.
The present heart can unfold all of the present world. Do sentient beings understand that the actions of the present moment can be eternal annotations? Not necessarily! In the present world, can one pass through the influences of the external environment? Can one be deluded by one's own nature? If one does not pass through external trials, it will affect the accumulation of present experience.
To achieve the blossoming of wisdom is not possible without fulfillment! And all human beings must be transformed in this present life, refining their bodies and minds through trials. In the midst of these trials, all actions and experiences will contribute to the achievement of wisdom. Through external tempering, one can pass through the trials and gain a profound and indelible understanding.
People often say that life is unsatisfactory nine times out of ten, which is due to a lack of experience. When faced with matters, they do not know how to respond to truly turn the tide of adversity. When one has abundant experience, it is difficult to control one's behavior in all affairs, and this condition is a result of one's own intuitive understanding and feelings!
On the contrary, when one can control affairs, understanding their origins and outcomes, one can pass through the accumulation of experience to reach the blossoming of wisdom. Therefore, when wisdom is richly accumulated, it can serve as the foundation for enlightenment, which is the clarity of the initial heart and the realization of the original nature. Clarity of heart and realization of nature are one's own responsibilities.
All external factors are difficult to enter into the original nature, and do not affect the initial heart. One must clearly understand the initial heart to realize the original nature. The initial heart and original nature together are the enlightenment of the present moment, seeing one's true self. If one does not undergo this process in the present life, it is impossible to achieve supreme bodhi and reach the place of seeing nature!
All external factors in the process of life, through the contact of the five sense objects, can transform one's past mistakes. One can clearly see one's own flaws. If one delves deeper within, one can understand one's original abode and where it lies. Is it necessary to receive the 'Mystic Pass' to return? One can understand this in the present moment!
When human beings reside in their original abode, they can return to the true Buddha-nature, awakening from their own self-nature and truly finding the path back to the Great Way. Humans are often deluded by external conditions; if they do not transform through the influence of these conditions, it is impossible to reach enlightenment, clarity of heart, and realization of nature, which is even more contradictory!
Seeing the essence of nature is not easy; sentient beings find it hard to grasp.
Following what is always by one's side, one cannot see its traces.
Clarity of heart is easy, but realization of nature is hard; one must pass through each gate.
If the method is incorrect, it is difficult to understand; one must observe the original seed-nature.
Mankind is the realm where life experiences accumulate and transform; it is essential to pass through wisdom to understand the original mind and perceive one’s true nature, thereby attaining enlightenment and fulfillment! May all living souls see their own original mind and true nature; today, we are fortunate to walk together on the path of the Great Dao, may the Dao temple of veneration widely save all beings, guiding the Original Spirit Child back to its source; I celebrate this! I celebrate this!
Namo to the Great Sun Tathagata Buddha
April 18, 1997　March 12, Year of the Ding Chou (5)
The Great Way opens the Three Realms to all beings, the sun's light shines upon the dust of the world.
The Tathāgata comes and goes in true freedom, at the moment of arrival, the realm of Complete Awakening is attained.
Chapter 38: Fulfillment of Enlightenment
The human beings in this present world, to understand the heavenly secrets, is indeed a matter of great difficulty! And in the transformations of the universe, to comprehend the profound mysteries of the heavenly secrets, one must possess the Five Supernatural Powers. If one attains the realm of the Five Supernatural Powers, they can know the true mechanisms of the universe, and thus understand the original intent of the Azure Heaven, and surely convey the will of the Azure Heaven.
Thus, they can clearly understand the essential duties and knowledge necessary for human survival. However, because all human beings possess the original spirit, those who truly reach the realm of the Five Supernatural Powers are few indeed! All supernatural powers are originally what humans should possess, but why do the beings of this present age lack such achievements, and instead sink deeper into the mire?
If we observe the history of human development: in this age of technological civilization, in terms of contemporary society, one should possess even greater supernatural powers, surpassing the past in every way, and more clearly demonstrating the profound blessings of sentient beings. Yet, due to the influence of these blessings, the innate supernatural powers are buried, and thus cannot be manifested in the present world.
Originally, humans should possess supernatural powers, but why are they unable to manifest them in the present age? Is it because their spiritual orifices are not open? In truth, the innate supernatural powers have long been buried. If one wishes to attain the realm of Complete Awakening within their original spirit, it is impossible! Moreover, the technological civilization has changed human living habits, making it even more widespread among the masses.
In the present age, sentient beings inherently possess the original spirit, yet they cannot manifest their own supernatural powers. They must rely on spirit mediums, oracles, and righteous spirit practitioners, as well as celestial scribes, to exercise these powers. Some can understand everything of the Azure Heaven, while others, due to the cultivation and realm of the spirit practitioners, can enter the already innate supernatural powers and achieve the realm of Complete Awakening.
It is determined by the level of concentration, the strength of the vow, and the cultivation of the spirit mediums, oracles, and righteous spirit practitioners themselves. Humans generally believe that all communication powers come from the Azure Heaven. For those who have received a divine mission, they can communicate with the immortals and Buddhas. If they do not attain the realm of Complete Awakening, achieving success in the present age is like seeking fish in a tree.
Can such spirit practitioners truly understand the universe, the Azure Heaven, and the will of the immortals and Buddhas? It is not certain! It entirely depends on the degree of their Complete Awakening! Moreover, humans must transform the external five dusts into the processes of the visual consciousness perceiving form, the auditory consciousness hearing sound, the olfactory consciousness smelling fragrance, the gustatory consciousness tasting flavor, and the tactile consciousness feeling touch.
By transforming the external five dusts into the mutual interactions of 'root and dust,' they can be converted into the observations of the first five consciousnesses. This transformation can lead to the accumulation of experience, which is formed by the combination of the external five dusts, initiating the external karmic conditions, and then entering the process of the Wisdom of Accomplishing Activity through the five dusts.
The process of the Wisdom of Accomplishing Activity, when it reaches the transformation of the Wisdom of Accomplishing Activity, can allow experience to combine with the external world. Only then can it enter the sixth consciousness, which is the beginning of 'thought and intention.' Through the external five dusts, entering the Wisdom of Accomplishing Activity, all karmic conditions and their combinations are thus initiated.
The thinking patterns of human beings, if not transformed through the external five dusts into the Wisdom of Accomplishing Activity, will find it difficult to enter the sixth consciousness, where thought and intention are distinguished. Only by transforming into the Wisdom of Wonderful Observation can one observe all external actions and issue commands, leading to action.
If one merely observes all changes but cannot enter the Wisdom of Wonderful Observation, and then transform from there, the convergence of karmic conditions and their combinations will not be initiated. Without this process, it is difficult to enter the seventh consciousness, the Manas consciousness, which is responsible for discrimination. Humans inherently possess the function of discrimination, which is the essence of each person's ability to seek good and avoid evil.
And how, amidst one's own trials and tribulations, can one transform suffering into favorable circumstances? This is the work of the seventh consciousness, the mò nà shí (Manas consciousness); when it is transformed into the Wisdom of Equality, all sentient beings are seen as equal, regardless of their wealth or status. The same applies to the 'original spirits and original consciousnesses,' which are treated with equal regard, differing only in the thickness or thinness of their karmic rewards in the present life.
The seventh consciousness, the mò nà shí (Manas consciousness), recognizes that all sentient beings possess Buddha-nature and are inherently equal. How, then, can the mò nà shí (seventh consciousness) be transformed into the Wisdom of Equality? This transformation is determined by one's mindset and actions, which guide the transformation of human thought and perception. When the mò nà shí (seventh consciousness) is transformed into the Wisdom of Equality, it then enters the eighth consciousness, the ā lài yē shí (Ālaya consciousness), for storage.
Although the ā lài yē shí (Ālaya consciousness) itself is neutral, it has the capacity to classify and guide. Whether sentient beings can return to their original nature depends on the guidance of the ā lài yē shí (eighth consciousness)! If it merely serves as a storage function, how can it encounter causes and form conditions? Without this, all actions will lack the potential for transformation!
If the Wisdom of Equality lacks the capacity to discern, it will be difficult to enter the eighth consciousness, the ā lài yē shí (Ālaya consciousness), and be transformed into the Wisdom of the Great Perfect Mirror for storage. Every human being possesses the equality of Suchness and True Self, which is their self-nature. If the Wisdom of the Great Perfect Mirror cannot be fully manifested, it will be difficult to attain the true Buddha-nature of Suchness.
Sentient beings, caught in the cycle of saṃsāra, will find it hard to enter the true self of Suchness if they do not promote the Wisdom of the Great Perfect Mirror. Only when they are equal in the true self of Suchness within the Tathāgatagarbha can they awaken the ninth consciousness, the ān mó luó shí (Amala Consciousness), and transform into the Wisdom of the Dharma Realm's Universal Nature, thereby illuminating their original nature.
How can human beings manifest and promote their true self of Suchness? The Buddhas and Bodhisattvas are those who have fully realized their true Suchness, and they provide endless examples and teachings for sentient beings to observe and learn from. If sentient beings do not enter the ninth consciousness, the ān mó luó shí (Amala Consciousness), it will be difficult for them to transform into the Wisdom of the Dharma Realm's Universal Nature and to illuminate their original nature.
Thus, it is through the Wisdom of the Great Perfect Mirror that one can achieve a deeper transformation into the Wisdom of the Dharma Realm's Universal Nature, allowing the true Suchness to remain unchanging, both as it comes and as it goes. Without this, even if one enters the Wisdom of the Great Perfect Mirror, it will be difficult to truly transcend the cycle of saṃsāra and break free from the constraints of the Three Realms. One must understand the inner workings of this process.
The Wisdom of the Dharma Realm's Universal Nature is the true self, which has transcended the cycle of coming and going in Suchness. It is no longer influenced by karmic causes or karmic rewards. At this stage, one can transform karmic rewards and karmic causes. If one cannot pass through this critical juncture in life, how can they manifest the Buddha-body of their self-nature?
How can one achieve fulfillment in this life? Are they still caught in the cycle of saṃsāra? Or have they already transcended the constraints of the Three Realms? This can be known! To be free from the constraints of the Three Realms, one must achieve Complete Awakening-Conduct, with their enlightenment fully opened, to reach such a state. Otherwise, they may experience enlightenment at times and be obscured at others, making it difficult to truly transcend or to hope for the next life.
To achieve Complete Awakening-Conduct in this life, one must reach a state of fullness and perfection. If not, they must undergo spiritual tests and trials in the present life to achieve their own transformation. These trials arise from the convergence of the five external conditions and the five sense organs: the eye perceiving form as the first consciousness, the ear hearing sound as the second consciousness, the nose smelling fragrance as the third consciousness, the tongue tasting flavor as the fourth consciousness, and the body feeling touch as the fifth consciousness.
As previously mentioned: the eye, ear, nose, tongue, and body are the 'five sense organs,' and form, sound, fragrance, flavor, and touch are the 'five external conditions.' When the 'sense organs' and 'external conditions' interact through the convergence of causes and conditions, they give rise to all actions, which are then processed by the sixth consciousness, the mind-consciousness, allowing one to perceive the effects of the external world.
The first five consciousnesses, when they come into contact with the sense objects, transform all that arises into the Wisdom of Accomplishing Activity (Chéng Suǒ Zuò Zhì). This then enters the sixth consciousness, the Thought-intention (yì niàn), which is the Conscious Mind (Yì Shí). Through the interaction of thought-intention with the sentient beings of the Dharma Realm, causes arise, which is the arising of causes through thought and phenomena, and this is the function of the sixth consciousness; from the first five consciousnesses, the Wisdom of Accomplishing Activity, it transitions into the sixth consciousness, the Wisdom of Wonderful Observation (Miào Guān Chá Zhì), to manifest.
Then it enters the seventh consciousness, the Manas consciousness (mò nà shí), which transforms into the Wisdom of Equality (Píng Děng Xìng Zhì) to discern and judge. After this, it enters the eighth consciousness, the Ālaya consciousness (ā lài yē shí), where it is stored. Only then can it be transformed into the Wisdom of the Great Perfect Mirror (Dà Yuán Jìng Zhì), which is the manifestation of one's Buddha-nature (Fó Xìng). This leads to the ninth consciousness, the Amala Consciousness (Ān Mó Luó Shí), which already possesses the Wisdom of the Dharma Realm's Universal Nature (Fǎ Jiè Tǐ Xìng Zhì), thus entering the realm of non-retrogression.
Complete Awakening-Conduct, great wisdom and prajñā, the process of cultivation is fraught with arduous trials and tribulations.
Each test is not to be taken lightly, every step is taken with selfless intent.
Justice is enacted by human hands, true fulfillment will surely bring forth virtue.
Hidden Merit (Yīn Zhì) abundant, blessings and wisdom rich, transcending and returning to the realm of perfect ease.
One can achieve the luminous Self-nature (zì xìng) of the present world, the stainless true self, the perfected true spirit, and the fulfillment of Suchness (Zhēn Rú). Thus, the Tathāgata comes and goes, and one can achieve this in the present moment! Today, we are fortunate to co-author the Heavenly Scriptures of the Great Way (Dà Dào Tiān Shū), hoping that all sentient beings will truly understand their own Self-nature (zì xìng), and the Original Spiritual Children (yuán líng) will have hope of return! May the Dao Hall of Chongxin (崇心道場) widely save all sentient beings and guide them to return.
Human Innate Functions — Appendix Table II
Through the accumulation of knowledge and experience, one transforms and manifests wisdom, thereby unfolding and revealing the self-nature and Buddha-nature.
Namo to the Medicine Master Buddha.
April 22, 1997　Third Month, Sixteenth Day, Year of Ding Chou (Part Two)
Namo Supreme, presenting Buddha-nature, the Medicine Master transforms and saves all beings
Tathāgata truly comes and goes, the Buddha descends to write the Self-awakening clear
Chapter 39: Self-Awareness

In the realm of the Infinite, the essence of the Great Dao pervades all, guiding the living souls with its boundless wisdom. When one attains self-awareness, the Alaya Consciousness is illuminated, and the Manas Consciousness is purified, allowing the True Suchness to manifest. The Four Great Elements, though transient, reflect the eternal principles of the Dao. Thus, the bodhisattvas and immortals and Buddhas teach that through diligent practice and the cultivation of virtue, one may realize the profound truth of the Great Dao and dwell in harmony with Heaven.
If human beings can truly liberate themselves in this life, it is necessary to achieve 'Self-awakening' to reach the perfect state. If human beings cannot awaken themselves, no matter how profound their merit and blessings, they cannot attain the state of transcending their Self-nature. Whether sentient beings can awaken themselves is the most essential task they should undertake today!
If a person can enter the path of religious cultivation, it is a result of accumulated good deeds from past lives and favorable karmic conditions. However, this does not guarantee that every practitioner will return to the original state. It is necessary to inspire the Self-nature to transcend for there to be any chance. Awakening to the Self-nature is also inherent Self-awakening, which is the condition required for transcendence.
Suppose Self-awakening is not expounded by the Original Spirit, nor tested through external trials and tribulations, it will be difficult to accumulate experience. If one lives in the world without accumulating experience to transform into wisdom, it is impossible to achieve success in this life. Human survival must be based on the application of accumulated experience.
Only by transforming experience into wisdom can sentient beings fulfill the conditions for success. If human beings merely practice for the sake of practice, do good for the sake of doing good, and accumulate merit for the sake of merit, they are often influenced by their own Conscious Mind, and only do what they like. They often fail to manifest the true Suchness inherent in them.
Can sentient beings today avoid practicing, doing good, and accumulating merit? If they can break this notion, it is truly an elevation of the self. By awakening oneself and then awakening others, one surpasses the basic conditions. The Buddha says, 'How can a Self-awakened one truly awaken? Tathāgata comes and goes, can one understand the true meaning of Tathāgata coming and going?'
The process of life is like a journey. How can one increase their experiences, knowledge, and insights during the journey? By achieving wisdom, one elevates and transforms. If one places hope in the future or the next life, it often leads to disappointment. Moreover, as time passes, people frequently change their original intentions due to time, place, and environment.
The transformation of the cycle of rebirth and the passage of time cannot be changed in the present moment. To fantasize about changing and rectifying oneself in the future or the next life is a myriad of excuses and reasons, fundamentally impossible to achieve. One must truly enter the state of selflessness and no-self, without distinction between self and others, and in the present moment, change one's mind and actions to make a decision!
If human beings in this life do not achieve the Wisdom of the Dharma Realm's Universal Nature through Amala Consciousness, but only remain in the Ālaya consciousness and the Wisdom of the Great Perfect Mirror, they will not have the opportunity to achieve themselves. Thus, they cannot truly come and go as Tathāgata, and life is merely a series of connected images.
Human actions are all within each cycle of rebirth and rebirth. Although each stage and process of life can achieve past accomplishments, the 'Ālaya consciousness' cannot be erased. One can accumulate experience through external conditions, but if one acts only according to one's own will, it is very difficult to elevate oneself.
All sentient beings love the Tathāgata Buddha, but they do not know that the Tathāgata Buddha is also a sentient being who has achieved through cultivation. It is only through the process of the eighth consciousness, the Ālaya consciousness, transforming into the Wisdom of the Great Perfect Mirror, and then entering the ninth consciousness, the Amala Consciousness, to achieve the Wisdom of the Dharma Realm's Universal Nature—that is, not regressing in the cycle of rebirth—that this is what all human beings aspire to.
Human beings living in the Dharma Realm, all karmic conditions are for the purpose of achieving their own essence. Sometimes, they can also liberate themselves through the process of awakening. If they do not undergo self-examination and introspection, relying solely on external merit or external karmic conditions, they cannot achieve Self-awakening.
The Awakened Ones: are those who have truly understood. By understanding oneself, one can understand all things; by understanding all things, one can understand the heavens and the earth, and also the universe. Human beings living on Earth are merely a grain of sand in the vast ocean. The heavens, the earth, and all sentient beings are of the same mind.
Can one truly reflect inwardly and awaken to oneself? One must examine one's own actions and discern them; a person can bestow the virtues of Heaven and Earth upon all things, and so can the Buddha. Thus, when these two illuminate each other, they become the virtues of all beings in the universe, Heaven, and Earth. But when the original spirit cannot be purified, how can one truly come and go as the Buddha does?
One must engage in self-reflection to return to the original true self and innate self-nature. Only by truly achieving growth can one elevate and return, having already attained self-awakening. If the process of self-awakening does not reach full awakening, and one desires to achieve complete fulfillment, then one cannot truly come and go as the Buddha. This will lead to a deep longing for oneself.
Beings love the Buddha because He is the Tathāgata, and in their love, they often worship and emulate His conduct. Therefore, 'the Buddha is the Tathāgata, and the Tathāgata is the Buddha.' However, for the Tathāgata to truly come and go, there must be no hindrances. Only by passing through the Tathāgata's coming and going can one widely save all beings and help them return.
The age has arrived at technological civilization, and knowledge has matured. If all external things cannot elevate one's inner nature, the present era will leave beings without a path to follow. Even when they immerse themselves in religious faith, they cannot achieve their goal of returning. It is necessary for human survival to undergo the transformation of the five karmic conditions, thereby accumulating experience.
In experience, whether it be sour, sweet, bitter, or spicy, it is all within one's own understanding and gained through one's own experience. It is precisely the accumulation of profound and indelible experiences, the realization, the transmission, and the process that allow one to understand one's own essence. This is one's true nature and Buddha-nature: only through 'gradual awakening' can one transform into 'sudden enlightenment' and transcend this present life!
Self-awakening must be complete; full awakening must be perfectly round. How can one achieve perfect roundness and fullness, and fullness and perfect roundness? This is the essential goal that all beings must follow in their cultivation. Otherwise, even if one becomes a Buddha, it is not a true Buddha, but merely a 'not-Buddha.' There is also the possibility of becoming a demonic nature. Therefore, it is only through human effort that one can have the opportunity to become a Buddha, and thus beings are human but not yet Buddhas.
If the Buddha were to leave the beings, would He still be the Buddha-body? The Buddha would only be a 'not-Buddha,' not a true Buddha. Therefore, the Buddha must pass through the karmic conditions of the beings to achieve the name of Buddha. Otherwise, the Buddha is also a being, and the being is also a Buddha. Is it merely a matter of names and different levels of sentient beings?
Self-awakening achieves self-creation      It is rare for such to occur in the human world
After undergoing various spiritual tests      One can then attain such great karmic reward
Awakening others requires selflessness      Teaching without discrimination is indeed true
Benefiting oneself and others mutually      Growth and elevation lead to great wisdom
Today, we are fortunate to write the thirty-ninth chapter of 'The Great Way's Return': Self-awakening! The Buddha specially grants the nectar to dispel disasters and heal diseases; prepare tea! This tea is bestowed upon all virtuous beings and the good believers who have come to the hall tonight, to eliminate karmic obstacles, remove illness, increase blessings and wisdom, and to wish: May the Wú Jí Dà Dào Yuàn and the Yì Zhé Chóng Xīn Hall widely open the Bodhi path and achieve the return of all Original Spiritual Children.
Namo Amitabha Tathagata Buddha
April 25, 1997　March 19, Year of the Ding Chou (5)
Namo to all beings who recite the Tathāgata, the Amitābha Sūtra reveals the self's freedom.
The Tathāgata, coming and going, is the true Suchness; the Buddha descends to write, and the Full Circle opens wide.
Chapter 40: Fulfillment

In the realm of the Great Dao, all things find their fulfillment. The living souls, through their myriad journeys, ultimately return to the source, their hearts aligned with the Infinite. The bodhisattvas and immortals, in their boundless compassion, guide the wayward and lost, ensuring that no soul is left behind in the vast expanse of the cosmos. Thus, the Alaya Consciousness is purified, and the Manas Consciousness is stilled, leading to the True Suchness of all beings. The Azure Heaven and the Realm of Principle are one, and the Original Spirit Child rejoices in the harmony of the universe.
The human beings of this world, if they can enter into cultivation, it is due to the karmic conditions of good virtue. When the original spirit is enlightened and transformed through religious teachings, it is necessary to truly manifest the innate Buddha-nature, which is the essence of the original spirit. It must enter into the Wisdom of the Dharma Realm's Universal Nature, which is the Amala Consciousness, to achieve the state of Full Circle.
In order to reach the Full Circle, one must pass through self-examination and self-transformation to achieve self-completion and liberation. The human beings of this world inherently possess the essence of Buddha-nature. They must enter into the Suchness of Buddha-nature and achieve this state to be complete and without deficiency.
In the process of human existence, one must truly practice the Six Pāramitās of giving, precept-keeping, patience, diligence, meditative concentration, and wisdom. Only then can one elevate oneself in this life and transcend. If one can enter into the functions of the Six Pāramitās and ten thousand practices, one can pass through all transformations and gain the experience of life's reform.
Humans can speak, move, and think, thus they stand among the Three Powers of Heaven, Earth, and Humanity. If one cannot manifest the original spirit in this world, it is more difficult to achieve self-completion. The process of life requires passing through all external sense objects, and the interaction between sense organs and sense objects is necessary to accumulate experience.
After accumulating experience, one can transform it into wisdom. Through the process of acquiring knowledge, one accumulates various life experiences. Applying this knowledge in practice is wisdom. The process of cultivation is similar; otherwise, one cannot meet the requirements for self-elevation. In the world, without the transformation of knowledge, one cannot attain the growth of wisdom.
This process of interaction between sense organs and sense objects can be achieved through the exchange and application of the 'supporting sense organs and pure sense organs.' By transforming the supporting sense organs into pure sense organs, one can achieve success. In the human world, each being must face the reality of the interaction between sense organs and sense objects, from what they see, do, move, and say, leading to the convergence of karmic conditions.
Each time the karmic conditions converge, one transforms past karmic causes through life's reform. The human world is a realm of life transformation. If one cannot achieve self-reform through daily life, it is impossible to reach the state of Full Circle. Due to deep-rooted habitual nature, temperament, and faith, it is difficult to transform the learning process.
If one can always maintain a learning attitude and practice, one can understand one's own shortcomings through the interaction between sense organs and sense objects. In the learning process, one can completely discard all adverse habits and temperaments, thus transforming the originally 'sharp and angular' personality into one that is round and full, full and round.
If beings can achieve this to manifest their innate Self-nature, they can reach the state of Full Circle from the original Chū Xīn. In the process of human existence, does one's adverse personality prevent the achievement of Full Circle? If so, how can one improve?
The process of life does not seek any external perspective but rather depends on the completion of every task. One must also achieve Full Circle in the surrounding people, matters, and things. For all sentient beings, including animals and plants, regardless of the length of their lives or their social status, they can manifest the brilliance of the sentient world.
The human beings of this world, in awakening to sentient beings, are the Mahāyāna Bodhisattva Practice. To complete the Mahāyāna Bodhisattva Practice, one must enter the realm of Bodhisattva and ultimately achieve the Buddha-fruit realm. All living beings are sentient beings of the world, and they should not distinguish between self and others, to manifest the great compassion, great pity, great wisdom, and great vows of the sentient world.
In this world: if one does not practice the Mahāyāna Bodhisattva Practice of awakening to sentient beings, it is impossible to enter the Buddha-nature world. Because all beings distinguish between self and others, they cannot break down these barriers. In the realm of distinction and duality, it is difficult to liberate oneself from the cycle of rebirth in the Three Realms.
All sentient beings who awaken to the condition of others should possess: great compassion, great sympathy, great wisdom, great discernment, and great vows, to manifest the essence of Buddha-nature. They should not seek blessings for themselves but should give to all sentient beings, thereby elevating themselves. By not seeking blessings, they will be endowed with all blessings; and without praying for external things, they will possess everything.
Sentient beings must reach this realm to achieve fulfillment. Fulfillment is often lacking in the present world. How can one let go and see clearly? One must not be influenced by external factors nor fall into the whirlpool of saṃsāra. Thus, sentient beings will benefit greatly and grow in elevation and advancement.
The realm of fulfillment is the true enlightenment that must be attained. In the human process of existence, even in imperfection, one can transform into perfection. Regardless of any matter, one can achieve perfection within fulfillment. Is life not so? In fact, in the human world, 'suffering a loss is gaining an advantage,' which can lead to all perfection.
Perfectly round and fully complete, fully complete and perfectly round, is the way for sentient beings in the world of emotion to return to their original ground. This is the true self, the original spirit, the heart of a newborn, the original spirit, which is the tathāgatagarbha of self-nature. In this present world, they have already become Buddhas, maintaining the Mahāyāna Bodhisattva practice in the realm of fulfillment, thus becoming the Buddha-body.
Regarding Buddha-nature: it can be perfectly complete and without defect, free from defilement and without hindrance. Human existence is thus, to truly return without being bound by the three dimensions of space or the Three Realms, thereby truly returning to the Great Way, naturally and inherently. I hope that all the Buddha-children can deeply understand the compassionate efforts of the Azure Heaven in widely saving and transforming sentient beings.
Perfectly round and fully complete is the foundation,      A life of one generation is blessed indeed.
"The Lamp of the Great Dao" comprises thirty-six chapters, "The Heavenly Virtue of the Great Dao" comprises thirty-two chapters, and "The Return to the Great Dao" comprises forty chapters, making a total of one hundred and eight chapters. This is in perfect accord with the thirty-six Celestial Trunks and the seventy-two Terrestrial Branches, signifying the fulfillment and return to the Great Dao. Thus, it aligns with Heaven’s grand cycle of 10,800 years for the widespread teaching and transformation, enabling the Original Spirit to return and transcend.
The 'Heart-lamp of the Great Way' consists of 36 chapters, the 'Heavenly Virtue of the Great Way' consists of 32 chapters, and the 'Return to the Great Way' consists of 40 chapters, totaling 108 chapters. This precisely aligns with the 36 heavenly principles and 72 earthly principles of the cosmos, achieving the perfect return to the Great Way. It also aligns with the Azure Heaven's 10,800-year effort in widely saving and transforming sentient beings, enabling the original spirits to return and transcend.
Perfectly round and fully complete,      Hidden merit and blessings fulfill great vows.
Round and full is the foundation; a life of good fortune is Heaven’s gift.
The transformation of life for transcendence, the return to the perfect mechanism of the Great Dao.
Transforming life to achieve transcendence,      Returning to the perfect Great Way's mechanism.
◆ Postfaces & Praises ◆
跋一
Grand Supreme Ancestor of the Way, Celestial Worthy of Morality and the Way
April 29, 1997, the twenty-third day of the third lunar month, in the year Dingchou (2)
Grand Supreme Ancestor of the Way descends to the sacred hall;
Celestial Worthy of Morality and the Way assists in its propagation.
The Return to the Great Way is now completed;
Descending to compose the postscript, auspicious omens are revealed.
Postscript One
"The Return to the Great Way" has been fully composed. Within it, the teachings of the Three Religions are integrated, along with the compositions delivered by the high true ones of the various heavens descending to the hall. These are all the past accomplishments and experiential processes of the high true ones of the various heavens, utilizing their experiences to accomplish sentient beings in the present world. Furthermore, among the moral books of today, being able to use the past experiences of immortals and Buddhas to accomplish sentient beings is truly what is called a rare and unparalleled heavenly scripture!
The process that present-day sentient beings can comprehend is hindered by Ignorance, which obstructs the manifestation of one's own Original Spirit. If this process can be transformed, desiring to accomplish the present Buddha's disciples and sentient beings, it is called a relatively special heavenly scripture. Therefore, Heaven particularly values the Chongxin "Return to the Great Way" for its ability to universally ferry sentient beings, enabling them to return to their Original Spirit and act through their true selves.
What is manifested by the self and elevated by the self is, moreover, the first lesson that all sentient beings, original spirits, and Buddha's disciples should comprehend! "The Mind Lamp of the Great Way, the Heavenly Virtue of the Great Way, the Return to the Great Way"—this is the "Heavenly Scripture of the Great Way" promulgated by Heaven as a consistent teaching. It is hoped that for those disciples who truly cultivate and practice, they may truly comprehend their original nature, achieving both themselves and sentient beings.
Heaven also observes that the Buddha's disciples, through their comprehension, can not only achieve themselves but also accomplish sentient beings. This means utilizing karmic conditions to guide other conditions, with everyone joining hands to return together. Only then can one truly leap out of the six realms of reincarnation within the Three Realms and reach the realm of returning to the Heavenly Realm of Principle of the Ultimateless. Thus, in the Three Dragon Flower Assemblies, all sentient beings will be able to return.
"The Return to the Great Way" in the present age, among the heavenly scriptures that can be comprehended, is precisely a rare and supreme composition. It is also a precious canon of the heavenly scripture that can elevate one's original nature. This book is about to be published and distributed to benefit the world. To propagate this heavenly scripture is to accord with the mind of Heaven and its virtuous grace, jointly assisting all Buddha's disciples in their return. This is the postscript.
Grand Supreme Ancestor of the Way, Celestial Worthy of Morality and the Way, descends to deliver the postscript at
the Ultimateless Great Way Institute, the Imperially Decreed Chongxin Hall
On the twenty-third day of the third lunar month, in the year Dingchou of the Heavenly Cycle, during the hour of Xu.
跋二
Ancient Buddha of the Southern Sea
The Ancient Buddha of the Southern Sea descends upon the Bodhimanda;
The Ultimate Great Dao brings true auspiciousness.
By the holy edict, Chongxin composes the Heavenly Book;
The Great Dao returns and is proclaimed throughout the heavens.
Postscript Two
Our Buddha's composition of "The Great Dao Returns," together with the Ancient Buddha Nanping Daoji as the principal celestial master of the writing; regarding "The Lamp of the Great Dao's Mind," "The Heavenly Virtue of the Great Dao," and "The Great Dao Returns," both our Buddhas served as the principal celestial masters of the writing. Throughout this process, the spirit-writing brush, Scholar Chen, was able to complete the crystallization of the heartfelt experiences of the high immortals and Buddhas of all heavens. This was indeed truly arduous, yet worthy of deep gratitude.
To be able to fulfill the sacred mandate at the Chongxin Bodhimanda, and to compile these three Heavenly Books into a future precious canon for the Yiguan teaching, this is due to the virtuous grace of the Royal Mother of the Ultimate, the compassionate benevolence of the Jade Emperor of the Vast Heaven, and the protection and memorialization of the spirit-writing brush by the Lord of the Southern Heaven. Having truly completed the sacred mandate of writing from the very beginning, the expectations of the Buddhas and immortals of all heavens are thus exceedingly high.
Furthermore, this precious canon of the Heavenly Book is regarded as exceedingly rare. Based on the foundations of "gradual enlightenment" and "sudden enlightenment," and through the realm of "gradual cultivation leading to sudden enlightenment" where one can comprehend all matters, sentient beings must step by step manifest their own Original Spirit, their own original nature, and their own Buddha-nature, before they can enter the realm of the "Mahayana Bodhisattva practice" of awakening sentient beings.
"The Lamp of the Great Dao's Mind," "The Heavenly Virtue of the Great Dao," and "The Great Dao Returns" are precisely the foundational linkage of the Yiguan teaching. Although this Heavenly Book is foundational, in reality, it has already transcended the realms that previous Heavenly Books could not reach. If these three Heavenly Books can be combined into a single volume, it will enable sentient beings to gradually understand the process of cultivation and attain the realm of profound enlightenment.
O sentient beings of the present age! To be able to comprehend the causes and conditions of the heavenly realms is indeed rare! Whether one can truly practice the manifestation of one's own Original Spirit, that is, to elucidate one's self-nature and Buddha-nature, is what enables one to awaken to the principle and return. Thus, in the very present moment, one can achieve enlightenment and return of one's own accord. This is a very genuine elevation and transcendence; one must be able to realize the virtuous grace of Heaven!
"The Great Dao Returns": Now the composition is entirely completed. Our two Buddhas are able to fulfill this sacred task of composing the Heavenly Book, and we feel deeply gratified. Looking to the future, there are still many supreme causes and conditions to be implemented; we must resolutely achieve them and ensure they have the practical effect of saving and transforming beings! May it be that after the publication of this Heavenly Book, it can broadly save sentient beings and bring them to return! This is the postscript.
The Ancient Buddha of the Southern Sea descends to write the postscript at
The Ultimate Great Dao Academy, the Holy Edict Chongxin Hall
In the year Dingchou of the Heavenly Cycle, on the twenty-third day of the third month, at the hour of Xu.
跋三
Ancient Buddha Nanping Daoji
The Ancient Buddha Nanping Daoji descends; the Chongxin Bodhimanda is unlike any other.
The spirit-writing brush, Scholar Chen, is truly toiling;
The hard work of all the scholars is also made manifest.
Postscript Three
"The Great Dao Returns" has been entirely completed, and this old monk is truly gratified! Tonight, the series of three Heavenly Books—"The Lamp of the Great Dao's Mind," "The Heavenly Virtue of the Great Dao," and "The Great Dao Returns"—can be completed. This is precisely the sacred task destined long ago by Heaven. Entrusting this Heavenly Book to the spirit-writing brush to undertake the composition of "Transmitting the True Voice of Heaven," it is the crystallization of the heartfelt efforts of the high immortals of the Three Realms.
Thus, it can be transformed into the nurturing spring breeze, promulgated to bless the world, and also allow sentient beings to have something to follow and comprehend. If one can profoundly realize every chapter and section within, one can elevate the Suchness and Buddha-nature within one's own Original Spirit, attaining the self-elevation of the such-like self-nature. Furthermore, one can open up unsurpassed Wisdom, achieve in this world, and return to the sacred realm of the Ultimate!
"The Lamp of the Great Dao's Mind," "The Heavenly Virtue of the Great Dao," and "The Great Dao Returns" comprise a total of one hundred and eight chapters. This accords with the perfection of the thirty-six Heavenly Gang and seventy-two Earthly Sha. That is, within the Heavenly Gang and Earthly Sha, the karmic causes of sentient beings are transformed, and the evil causes of sentient beings are eradicated. Moreover, through such virtuous grace, for the exceedingly rare conditions of the past, there is now the opportunity for Heaven's "Elucidation of the Great Dao."
To enable sentient beings to achieve their own return is the original intent of Heaven in composing these three Heavenly Books. Also, in this process, one eradicates the kalpic tribulations, clears away karmic obstacles, opens up Wisdom, and attains the Suchness and Buddha-nature, the Buddha-body and the Lotus Buddha-land (the fruit). Furthermore, it can integrate the doctrines of the Three Teachings, as well as the essences of the Heavenly Dao, Christianity, and Islam, to accomplish the present-day descended Buddha-children.
Able to use conditions to guide conditions, and use perfection to guide perfection, leading the sentient beings of the present age who are immersed in the five turbidities of the evil world to return! It is hoped that this Heavenly Book can be broadly propagated, without distinguishing among Confucianism, Daoism, Buddhism, Christianity, Islam, and the Yiguan Heavenly Dao. It also targets all religious practitioners, so that they can all return to their own original realm, achieving growth and transcendence. This is the postscript!
The Ancient Buddha Nanping Daoji descends to write the postscript at
The Ultimate Great Dao Academy, the Holy Edict Chongxin Hall
In the year Dingchou of the Heavenly Cycle, on the twenty-third day of the third month, at the hour of Xu.
凡例
Holy Emperor Wenheng of the Southern Heaven
The Southern Heaven opens the path of the Great Dao;
Wenheng protects and memorializes the exceptional spirit-writing brush.
The Holy Emperor descends to compose the general rules;
The Master speaks of the sentient beings' initial turning of their minds.
General Rules
First, "The Great Dao Returns": The truth it elucidates can conform to the true cultivation and practice of the present age, regardless of whether it is Confucianism, Daoism, Buddhism, Christianity, Islam, or the Heavenly Dao. It can enable all practitioners to return to their self-nature and True Self. It is indeed a rare and precious canon of the Heavenly Book.
Second, regarding the composition of "The Great Dao Returns," one must carefully realize and comprehend every chapter and section to understand its true essence! Furthermore, it integrates the heartfelt experiences of the high immortals of the Three Realms. Therefore, where the supreme causes and conditions of this book reside, there is the protection of immortals and Buddhas. It must not be profaned; one must maintain its purity to invite the heavenly deities to bestow blessings and prosper one's fortune.
Third, "The Great Dao Returns": The purpose of the composition is to urge the sentient beings of the present age to awaken to their own original nature. Because all sentient beings possess Buddha-nature, sage-nature, and immortal-nature, they can all manifest themselves and return. They need not rely on immortals and Buddhas to achieve enlightenment; one can achieve oneself. This is the ultimate truth!
Fourth, "The Great Dao Returns": Upon the completion of the composition, it must be meticulously arranged and published. This book can be broadly propagated and extensively printed to accomplish the salvation of immeasurable sentient beings. This Heavenly Book serves as the foundational teaching for the Chongxin Hall in the future, and also as a guideline for the cultivation of practitioners of Confucianism, Daoism, Buddhism, Christianity, Islam, and the Heavenly Dao, providing a precious canon of the Heavenly Book for cultivation reference!
Fifth, "The Great Dao Returns": Before the submission of the book, if the worthy scholars have any requests, they may assist in printing this book in greater numbers. Heaven will then consider granting the elimination of karmic obstacles and the clearing of karmic retribution, thereby purifying one's own spiritual nature and elevating it upwards.
Sixth, "The Great Dao Returns," "The Heavenly Virtue of the Great Dao," and "The Lamp of the Great Virtue's Mind": These three volumes can also be combined into one to serve as the foundation for future propagation. It is respectfully scheduled for the twenty-fourth day of the sixth month in the year Dingchou, to reverently celebrate the auspicious birthday of the Great Venerable Jade Emperor, the High Emperor of the Mysterious Spirit, and to submit the book to the Heavenly Court. Furthermore, the hard work and efforts of the worthy scholars will not be in vain before Heaven!
The Holy Emperor Wenheng of the Southern Heaven promulgates the General Rules at
The Ultimate Great Dao Academy, the Holy Edict Chongxin Hall
In the year Dingchou of the Heavenly Cycle, on the twenty-third day of the third month, at the hour of Xu.
完書繳旨
Chairman of Chongxin, Holy Emperor Wenheng
April 29, 1997, the twenty-third day of the third lunar month in the Year of the Dingchou (II)
The Limitless issues an edict to the sacred hall,
The disciples of Chongxin arrange themselves in two rows.
Cultivators of the Great Dao are all equal,
Reverently heeding the Mother's command as She descends upon the Dharma assembly.
Reverently Receiving the Imperial Edict
Tonight, reverently heeding the Mother's command to descend upon the hall, She has dispatched the Earth God and Avalokiteshvara Bodhisattva of this hall to welcome the divine carriage fifteen li away; She has dispatched the Heavenly Holy Mother and the Living Buddha Ji Gong of this hall to welcome the divine carriage ten li away; the remaining cultivators of the Limitless Great Dao Institute, along with all the worthy disciples and the gods and Buddhas of this hall, shall form ranks to await the carriage, and must not commit any breach of etiquette!
Before the Limitless Carriage, the Celestial Maiden of the Nine Heavens
The Limitless issues an edict to the Daoist hall,
The imperial decree for the Dharma assembly is proclaimed throughout the world.
In the Chongxin Hall, the Heavenly Book is written,
The Return to the Great Dao is unlike anything before.
Reverently heeding the Mother's command to descend upon the hall and issue the edict, the gods and mortals shall form ranks and prostrate themselves, and must not commit any breach of etiquette!
The Imperial Edict is Now Opened and Read
Reverently Obeying
The Imperial Edict of the Great Heavenly Worthy, the Limitless Empress Mother, declares:
The Mother resides in the sacred realm of the Heaven of Principle. Observing Her spiritual children descending into the mortal realm, losing their original nature, and endlessly reincarnating in the six realms of reincarnation, the Mother's heart weeps in sorrow. Often leaning against the door, She longs for Her spiritual children to return. Yet, constant yearning and worry fail to bring peace of mind. Thus, in yearning for the spiritual children to return, the one who yearns has a burning heart, while the message heard is distant and faint.
It is as if they are unable to receive the Mother's message; what can be done about such ignorance! It frequently causes the Mother's heart extreme grief. Now, at the Chongxin Hall of the Imperially Decreed Dharma Assembly in Taiwan, the divine brush, Child Chen, can comprehend the Mother's grace and virtue, and compile the "Return to the Great Dao," to offer to the spiritual children so they may return, ascend the Limitless heavenly ladder, and no longer sink into the six realms of reincarnation.
It has now been completed, yielding great merit and great fruition. The saints, immortals, gods, and Buddhas of the Three Realms have compiled it with earnest effort, which will surely awaken the spiritual children to return, fulfilling the deepest desire of the Mother's heart. Now that it is entirely completed, gathering the three Heavenly Books of "The Lamp of the Great Dao Mind," "The Heavenly Virtue of the Great Dao," and "The Return to the Great Dao," it serves as the primary guide for the spiritual children to return in the present age.
The Mother's heart is greatly pleased! Observing the gods and mortals of the Chongxin Hall, who have shown determination and courage, having fulfilled the Mother's command and shared the Mother's worries, She specially rewards each spiritual child with five thousand merits, based on perfect attendance; those with less than half shall receive half. These merits can be transformed into present blessings, to comfort the spiritual children for their earnest efforts in sharing the Mother's worries.
The merits of the gods and Buddhas of the Chongxin Dharma assembly are increased by three grades, to comfort them. It is hoped that all the spiritual children of Chongxin, under the guidance of the divine brush, Child Chen, can act on behalf of the Mother to welcome and guide the return of all spiritual children, which is the Mother's deep desire! Resolve to fulfill the sacred command, and do not fail the Mother's will!
Revere it and do not neglect it. The gods and mortals kowtow to express gratitude.
The Imperial Edict of the Great Heavenly Worthy, the Limitless Empress Mother, is bestowed upon
The Limitless Great Dao Institute, the Imperially Decreed Chongxin Hall
In the Heavenly Cycle of the Dingchou year, on the twenty-third day of the third month, at the hour of Xu.
Vice-Chairman of Chongxin, the Fairy Maiden Ma
The Empress Mother issues an edict to the Dharma assembly,
The Limitless Sovereign Lady Ma descends.
The Imperially Decreed Chongxin compiles the Heavenly Book,
Now completed, bringing universal auspiciousness.
Tonight, the Limitless Empress Mother issues an edict to the Imperially Decreed Dharma Assembly, to comfort and reward the gods and mortals of this hall. What this hall currently lacks is blessings. Therefore, the Empress Mother, in Her compassion, will transform the bestowed merits and grace into blessings for all the worthy disciples. It is hoped that they will deeply comprehend the Empress Mother's grace and Her earnest intentions!
The hard work and earnest efforts paid by the worthy disciples in compiling the "Return to the Great Dao" are absolutely not in vain. Heaven, according to each person's needs, bestows blessings upon those worthy disciples who are most in need. It is hoped that they will deeply appreciate Heaven's leniency and treatment of the Chongxin Dharma assembly, and thus understand how Heaven expects the Chongxin Hall to act, and therefore they must cherish it!
Tonight, the Limitless Empress Mother issues an edict to bestow upon the worthy disciples; they must cherish it greatly. This reflects the Empress Mother's earnest intentions in gracing Chongxin, and also encourages them to strive for the future development of the sacred affairs of the Chongxin Hall! Do not fail the grace of Heaven and the Limitless Empress Mother in perfecting them; in the future, they will surely understand all these heavenly secrets.