Dadao Series — Book 4
English Edition · 大道真詮
◆ Prefaces ◆
《大道真詮》 編輯誌
The fourth volume of the Heavenly Scriptures of the Great Dao, titled 'The True Interpretation of the Great Dao,' marks a renewed inception for the entire Great Dao series. Originally, the series was intended to conclude with the third volume, 'The Return to the Great Dao.' However, due to the highly positive impact of its distribution, Heaven paused for two months to reorganize the writings of the Chongxin Hall, which subsequently led to the publication of the subsequent volumes in the 'Great Dao Series of Heavenly Scriptures.'
《大道真詮》 推薦序
All past actions in one's life are governed by the 'law of cause and effect' in the mortal world. The true crux of all issues lies in one's own thoughts and concepts, which are of utmost importance. Whether sentient beings engage in spiritual practice or not, this remains true. Navigating affairs in the present life is the foundation and resource of being human, which is also the result of one's past causes yielding future effects.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Chief Chairman of Chongxin, the Holy Emperor Wenheng
◆ Prefaces ◆
序一
Primordial Dao Ancestor, Heavenly Worthy of Dao and Virtue
Preface Two
Preface Three
◆ Main Text ◆
第一回 原意（無極之一）
Ancient Buddha of the Southern Sea
第二回 初基（無極之二）
The Celestial Worthy of Primordial Beginning
第三回 貫一（一本） （無極之三）
The Great Heavenly Worthy of Numinous Treasure
第四回 太極
Ancient Buddha Daoji of Nanping
第五回 兩儀
Ancient Buddha of the Southern Sea
第六回 四象
Primordial Dao Ancestor, Heavenly Worthy of Dao and Virtue
第七回 八方
Namo Dipamkara Ancient Buddha
第八回 含因
Namo Śākyamuni Buddha, Our Original Teacher
第九回 人生
The Great Sage and Perfect Teacher, Confucius
第十回 萬法
The Great Emperor of the Lower Origin, Water Official
第十一回 唯心
The Second Sage, Master Meng
第十二回 萬殊
Ancient Buddha of the Southern Sea
第十三回 唯物
The Great Emperor of the Middle Origin, Earth Official
第十四回 生死
The Restored Sage, Master Yan Hui
第十五回 自在
The Sage of the Void (Namo, the Ancient Buddha of Heaven and Humanity of Supreme Virtue of the Void)
第十六回 惻隱
The Sage of Lineage, Master Zeng Shen
第十七回 慈悲
The Great Emperor of the Upper Origin, Heaven Official Who Bestows Blessings
第十八回 喜捨
The Proclaiming Sage, Master Zisi
第十九回 因果定律
Ancient Buddha of the Southern Sea
第二十回 思想觀念
Star Lord of the Eastern Dipper
第廿一回 教化修持
Star Lord of the Western Dipper
第廿二回 執著固化
Star Lord of the Southern Dipper
第廿三回 五行生剋
Star Lord of the Northern Dipper
第廿四回 命理人生
Star Lord of the Central Dipper
第廿五回 矛盾對立
Ancient Buddha of the Southern Sea
第廿六回 時空生滅
Star Lord of Metal Virtue
第廿七回 輪迴交替
Star Lord of Wood Virtue
第廿八回 生老病死
Star Lord of Water Virtue
第廿九回 苦空無常
Star Lord of Fire Virtue
第三十回 悲歡離合
Star Lord of Earth Virtue
第卅一回 喜怒哀樂
Ancient Buddha of the Southern Sea
第卅二回 得失心態
Star Lord of the Sun
第卅三回 陰陽相待
Star Lord of the Moon
第卅四回 天地造化
Vice President of the Infinite Great Dao Academy, Heavenly Worthy Taiyi Who Saves from Suffering
第卅五回 宇宙演化
Heavenly Worthy of Universal Transformation through Thunder
第卅六回 回歸收圓
Ancient Buddha of the Southern Sea
◆ Postfaces & Praises ◆
跋一
The Imperial Lord of the Northern Pole, Xuantian Shangdi
Postscript Two
Postscript Three
◆ Decrees & Forewords ◆
General Rules
◆ Postfaces & Praises ◆
完 書 繳 旨
The True Chief Chairman of Chongxin, the Sage of the Void
◆ Prefaces ◆
《大道真詮》 編輯誌
Evolving from the 'initial foundation' of the 'original intent' to 'penetrating the One' serves as the basis. From the Daoist Taiji and the Two polarities emanate the Four manifestations and the eight directions, shaping human life through cause and effect. The human realm is a world where 'all dharmas are mind-only' and 'all diversities are matter-based.' In confronting the freedom of life and death, it harbors the distinctions of compassion, loving-kindness, joy, and equanimity.
《大道真詮》 推薦序
If there were no human thoughts and concepts, the factors of 'entangled karmic retribution' could not be formed. Humans create their own causes and bear their own results and retribution. Thus, when 'one's own causes and results lead to receiving retribution,' no one else can take their place, nor can anyone bear the tribulations of entangled karmic retribution.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
September 16, 1997 — the 15th day of the 8th month, Year of the Fire Ox (Dingchou), Tuesday
◆ Prefaces ◆
序一
September 19, 1997 — the 18th day of the 8th month, Year of the Fire Ox (Dingchou), Friday
序二
Any action in the world of heaven and earth cannot be separated from the realm of human sentiment. Since humans are sentient beings and a type of animal, everything can be chosen within the realm of human existence! Whether one desires the cycle of rebirth or transcendence, it all depends on how much one puts their heart into it and how much effort they exert. Success is proportional to these efforts!
序三
Chongxin writes the heavenly book anew, the Great Dao's true explanation is fresh and vibrant.
◆ Main Text ◆
第一回 原意（無極之一）
September 26, 1997 — the 25th day of the 8th month, Year of the Fire Ox (Dingchou), Friday
第二回 初基（無極之二）
October 3, 1997 — the 2nd day of the 9th month, Year of the Fire Ox (Dingchou), Friday
第三回 貫一（一本） （無極之三）
October 10, 1997 — the 9th day of the 9th month, Year of the Fire Ox (Dingchou), Friday
第四回 太極
October 17, 1997 — the 16th day of the 9th month, Year of the Fire Ox (Dingchou), Friday
第五回 兩儀
October 24, 1997 — the 23rd day of the 9th month, Year of the Fire Ox (Dingchou), Friday
第六回 四象
October 31, 1997 — the 1st day of the 10th month, Year of the Fire Ox (Dingchou), Friday
第七回 八方
November 4, 1997 — the 5th day of the 10th month, Year of the Fire Ox (Dingchou), Tuesday
第八回 含因
November 7, 1997 — the 8th day of the 10th month, Year of the Fire Ox (Dingchou), Friday
第九回 人生
November 11, 1997 — the 12th day of the 10th month, Year of the Fire Ox (Dingchou), Tuesday
第十回 萬法
November 14, 1997 — the 15th day of the 10th month, Year of the Fire Ox (Dingchou), Friday
第十一回 唯心
November 18, 1997 — the 19th day of the 10th month, Year of the Fire Ox (Dingchou), Tuesday
第十二回 萬殊
November 21, 1997 — the 22nd day of the 10th month, Year of the Fire Ox (Dingchou), Friday
第十三回 唯物
November 25, 1997 — the 26th day of the 10th month, Year of the Fire Ox (Dingchou), Tuesday
第十四回 生死
November 28, 1997 — the 29th day of the 10th month, Year of the Fire Ox (Dingchou), Friday
第十五回 自在
December 2, 1997 — the 3rd day of the 11th month, Year of the Fire Ox (Dingchou), Tuesday
第十六回 惻隱
December 5, 1997 — the 6th day of the 11th month, Year of the Fire Ox (Dingchou), Friday
第十七回 慈悲
December 9, 1997 — the 10th day of the 11th month, Year of the Fire Ox (Dingchou), Tuesday
第十八回 喜捨
December 12, 1997 — the 13th day of the 11th month, Year of the Fire Ox (Dingchou), Friday
第十九回 因果定律
December 16, 1997 — the 17th day of the 11th month, Year of the Fire Ox (Dingchou), Tuesday
第二十回 思想觀念
December 19, 1997 — the 20th day of the 11th month, Year of the Fire Ox (Dingchou), Friday
第廿一回 教化修持
December 23, 1997 — the 24th day of the 11th month, Year of the Fire Ox (Dingchou), Tuesday
第廿二回 執著固化
December 26, 1997 — the 27th day of the 11th month, Year of the Fire Ox (Dingchou), Friday
第廿三回 五行生剋
December 30, 1997 — the 1st day of the 12th month, Year of the Fire Ox (Dingchou), Tuesday
第廿四回 命理人生
January 2, 1998 — the 4th day of the 12th month, Year of the Fire Ox (Dingchou), Tuesday
第廿五回 矛盾對立
January 6, 1998 — the 8th day of the 12th month, Year of the Fire Ox (Dingchou), Tuesday
第廿六回 時空生滅
January 9, 1998 — the 11th day of the 12th month, Year of the Fire Ox (Dingchou), Friday
第廿七回 輪迴交替
January 13, 1998 — the 15th day of the 12th month, Year of the Fire Ox (Dingchou), Tuesday
第廿八回 生老病死
January 16, 1998 — the 18th day of the 12th month, Year of the Fire Ox (Dingchou), Friday
第廿九回 苦空無常
January 20, 1998 — the 22nd day of the 12th month, Year of the Fire Ox (Dingchou), Tuesday
第三十回 悲歡離合
January 23, 1998 — the 25th day of the 12th month, Year of the Fire Ox (Dingchou), Friday
第卅一回 喜怒哀樂
February 3, 1998 — the 7th day of the 1st month, Year of the Earth Tiger (Wuyin), Tuesday
第卅二回 得失心態
February 6, 1998 — the 10th day of the 1st month, Year of the Earth Tiger (Wuyin), Friday
第卅三回 陰陽相待
February 10, 1998 — the 14th day of the 1st month, Year of the Earth Tiger (Wuyin), Tuesday
第卅四回 天地造化
February 13, 1998 — the 17th day of the 1st month, Year of the Earth Tiger (Wuyin), Friday
第卅五回 宇宙演化
February 17, 1998 — the 21st day of the 1st month, Year of the Earth Tiger (Wuyin), Tuesday
第卅六回 回歸收圓
February 20, 1998 — the 24th day of the 1st month, Year of the Earth Tiger (Wuyin), Friday
◆ Postfaces & Praises ◆
跋一
February 24, 1998 — the 28th day of the 1st month, Year of the Earth Tiger (Wuyin), Tuesday
跋二
The Chongxin Hall's series of books, The Great Dao Celestial Scriptures, highlight the grace and virtue of heaven, expounding the impartial and non-action virtues of heaven and earth. They provide human beings and all sentient beings with a clear understanding of the meaning of the grace and compassion of heaven and earth, the universe, the Infinite, and the void, thus enabling them to realize that the heavens and earth protect and bless all beings.
跋三
The Chongxin Hall establishes the norms of the Apricot Altar to promote truth and benefit all beings, truly aiding the divine beings in guiding original spirits back to their source. This requires a great vow, compassion, wisdom, auspiciousness, and merit. The blessings of the heavens are the result of the contributions of the deities and the Chongxin Hall's members.
◆ Decrees & Forewords ◆
凡例
The 'True Interpretation of the Great Dao' embodies the natural and spontaneous way in which the Great Dao nurtures all beings and the myriad things in heaven and earth. To promote true interpretation, it must be practically implemented in the human world, otherwise, it cannot be refined and transformed in the mundane realm. One must wait until after death to achieve success, which would likely lack the necessary conditions for cultivation. This is the original intent behind the writing of the 'True Interpretation of the Great Dao'!
◆ Postfaces & Praises ◆
完 書 繳 旨
February 27, 1998 — the 1st day of the 2nd month, Year of the Earth Tiger (Wuyin), Friday
◆ Prefaces ◆
《大道真詮》 編輯誌
For all sentient beings, applying the 'law of cause and effect' to 'thoughts and concepts' serves to educate and cultivate the mind. However, becoming 'rigidly attached' to the 'interactions of the Five Elements' and the 'destiny of life' leads to 'contradictions and oppositions.' Trapped in the 'arising and passing of time and space,' one is caught in the daily 'cycle of rebirth' and the sufferings of 'birth, aging, sickness, and death.'
《大道真詮》 推薦序
All immortals and Buddhas in Heaven and Earth who return have their own supreme realms of teaching, as well as specific duties to enlighten and inspire diligence. It is not merely a single pointing in the human world that allows one to return to the immortal realm of Wuji. Holding such an unequal view of practice will surely instill incorrect perspectives, leading one to unknowingly create sins and karma.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
On the 15th day of the eighth month in the year of Ding Chou, the sacred command was received at the Yi Ci Daochang.
◆ Prefaces ◆
序一
The Wuji Great Dao is written in the heavenly book; the Yi Ci Daochang is truly unique.
序二
Sentient beings are nurtured by the essence of heaven and earth. After descending into the mundane world, they often do not know how to return to the Infinite realm. One must achieve self-liberation and self-fulfillment; otherwise, they will merely remain in the world of phenomena, unable to return to their original nature. To return to the Infinite realm, one must let their original nature and Buddha-nature shine forth.
序三
The truth and principles are revealed once more, bringing boundless joy to all beings.
◆ Main Text ◆
第一回 原意（無極之一）
From the Southern Sea, the Great Way extends, the Ancient Buddha descends to write the true interpretation.
第二回 初基（無極之二）
From the Infinite, the Supreme Ultimate descends; in the beginning, the ground is returned to true essence.
第三回 貫一（一本） （無極之三）
On Spirit Mountain, mortals cultivate,    the precious virtues of Heaven are sought by all.
第四回 太極
Moral virtue, impartial, stirs the root of benevolence; Ancient Buddha Jìgōng beholds the people of the world.
第五回 兩儀
In the Dao Hall of Southern Ocean, the Heavenly Script is penned,
第六回 四象
The Great Dao Ancestor descends upon Penglai, the Heavenly Venerable of Morality recounts the origin.
第七回 八方
The Lamp of the Heart ignites, cultivating virtue; the Heart-lamp, shadowless, reveals the pure essence.
第八回 含因
From the Southern Court, the Dharma is transmitted,  　Śākyamuni guides the world across the seas.
第九回 人生
From the Great Perfection of Heaven, the teachings of Confucius spread wide; the Supreme Sage expounds the principle, guiding all beings with his wisdom.
第十回 萬法
The Lower Yuan opens the human world, the Water Official's sincerity and virtue boundless
第十一回 唯心
In the city of Ya, transformation relies on full virtue; the sage and the wise, selfless, bestow their own blessings.
第十二回 萬殊
From the Southern Sea, the Ancient Buddha inscribes the Heavenly Script; the true meaning of the Great Way unfolds with sincere grace.
第十三回 唯物
In the Central Land, hard to arise, now we meet; the original heart is true from the beginning.
第十四回 生死
Reviving the ancient culture of China, the sages and worthies fulfill their mission without self-regard,
第十五回 自在
From the Infinite Void, the Deity descends; the Venerable Ascends high, spreading the Dharma wide.
第十六回 惻隱
Religious teachings enlighten the human heart, the wise and virtuous reveal their Self-nature (zì xìng) without cause;
第十七回 慈悲
The Heavenly Lord of the Upper Origin bestows blessings, the true meaning of the Great Way awakens the masses from their delusion;
第十八回 喜捨
Thus speaks the Great Way, bestowed upon the world, the holy principles spread to guide the lost and flawed.
第十九回 因果定律
From the Southern Sea, the Great Way extends; the Ancient Buddha proclaims the Dao Hall's completion.
第二十回 思想觀念
In the Eastern Heaven, the Great Way is proclaimed, the measure of merit each soul claims.
第廿一回 教化修持
From the Western Heavens, the Truth is expounded; the Dipper looks upon all beings, hoping they will awaken from delusion.
第廿二回 執著固化
In the Southern Continent, the Heavenly Scriptures are inscribed; the stars of the Dipper widen the universe to claim autonomy.
第廿三回 五行生剋
In the Northern Heavens, the Foundation of the Way is raised; by the Dipper's measure, virtue is self-made.
第廿四回 命理人生
In the Central Land, where skillful divisions arise, the Dipper looks upon the self, guiding enlightenment forth.
第廿五回 矛盾對立
From the Southern Sea, the ancient Buddha descends, guiding the true interpretation to turn anew;
第廿六回 時空生滅
Golden splendor unfolds from the Infinite, virtue spreads widely to form the human world.
第廿七回 輪迴交替
Wood gives rise to fire, shading all beings, virtue's light shines bright, guiding the path ahead.
第廿八回 生老病死
Water can carry the boat and capsize it too,  　 Virtue pervades the heavens and earth, free to roam
第廿九回 苦空無常
The firelight can illuminate the living souls, and virtue pervades the heavens and earth, allowing one to act freely.
第三十回 悲歡離合
Earth nurtures all living souls,  　 Virtue spreads across the land, free to tread
第卅一回 喜怒哀樂
From the Southern Court, the Great Way opens wide,  　in the unity of sea and sky, the Self-nature grows bright.
第卅二回 得失心態
From the primal origin, the essence is one's own, the sunlight shines upon the earth, far and wide.
第卅三回 陰陽相待
From the Supreme Ultimate, the Infinite's primal ground, Yin's dominance and Yang's decline, the truth of today is found.
第卅四回 天地造化
The Deputy of the Infinite Great Way,   Taiyi, the True Person, urges the Original Spiritual Children
第卅五回 宇宙演化
The thunder sounds, and Heaven and Earth are clear; in the Dào Hall, the Human Heart is set right.
第卅六回 回歸收圓
The Ancient Buddha of the Southern Sea descends upon the Dao Hall, the true interpretation of the Great Way spreads across the four seas.
◆ Postfaces & Praises ◆
跋一
From the North Pole, the preface is written, 
Mystical heaven elucidates the truth, the mind at rest.
跋二
The True Interpretation of the Great Dao elucidates the process from the Infinite descending to the Supreme Ultimate, giving rise to the Two Polarities and the Four Manifestations, and then evolving into the Eight Directions. This leads to the various karmic connections and harmonies in the human world, promoting the transformation from a worldly existence to a foundation for worldly engagement, and gradually achieving stability and success in the human realm—this is the essence of such actions.
跋三
The True Interpretation of the Great Dao explains the process from the Infinite descending to the Supreme Ultimate, illustrating the true path of wisdom and action in the human world. If one cannot transform their current life, hoping to return to the Pure Land, the Immortal Realm, or the Heavenly Void through a single act is a fallacy!
◆ Decrees & Forewords ◆
凡例
First, the completion of the 'True Interpretation of the Great Dao' integrates the wisdom and efforts of high-ranking deities, immortals, and Buddhas from the three realms. It provides a reference for the cultivation of sentient beings in the present world and serves as a series of interconnected or separate guidelines to help them elevate themselves.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Dharma is transmitted through the void, reaching the vast universe, as the venerable ascends the platform to meet the wise.
◆ Prefaces ◆
《大道真詮》 編輯誌
Human life is inevitably steeped in the suffering of 'suffering, emptiness, and impermanence.' In truth, the human experience of 'sorrow, joy, parting, and reunion' unfolds daily amidst 'anger, joy, sorrow, and happiness,' alongside the 'mindset of gain and loss.' Through the interaction of 'yin and yang,' the 'creation of Heaven and Earth' assists all sentient beings, while the 'evolution of the universe' guides them toward 'returning to the origin and completing the cycle.'
《大道真詮》 推薦序
It is essential to discern what actions are appropriate and what are not, to make decisions and issue commands, thus becoming the primary driver of action, which then leads to the development of initiative. Additionally, human beings need to have thoughts and concepts to bring about change and adjustment in the world. Without these, the continuity of 'consciousness, manas, and Alaya Consciousness' would be impossible.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
To guide the lost and expound the holy path, leading all beings to the truth.
◆ Prefaces ◆
序一
In the Chongxin Hall, the truth is expounded; the True Interpretation of the Great Dao guides those lost.
序二
Only by achieving self-liberation can one truly succeed. Otherwise, if one remains in the world of phenomena, it will be difficult to return to the realm of energy. Even if one is in the realm of energy, can their inherent nature truly facilitate their return? One must transform from the energy realm to the realm of truth, reaching the state of 'no ignorance,' and thereby achieve the realms of no thought, no mind, no imagination, no observation, and no self.
序三
The virtues of heaven and earth are enduring, capable of guiding the masses to goodness and wisdom.
◆ Main Text ◆
第一回 原意（無極之一）
Writing the book to expound the Principle, the Initial Heart and Original Intent arise from the Infinite's grace.
第二回 初基（無極之二）
The Heavenly Dao, impartial, returns to the foundation; the Venerable descends with noble edict, the Dao Hall rises.
第三回 貫一（一本） （無極之三）
The Heavenly Dao teaches through the ages,    the Venerable descends to unify the One.
第四回 太極
The ancient virtue shines and glorifies the great thousand worlds; The Buddha speaks of the Infinite and the Supreme Ultimate as true.
第五回 兩儀
Across the vast sea, the steed of Dharma gallops, unique and grand.
第六回 四象
The true interpretation of the Great Way spreads across the four seas, the Four Images are written to return to their original source.
第七回 八方
Ancient teachings spread to the eight directions; the Buddha transforms the mundane, guiding to the Self.
第八回 含因
The Dharma spreads throughout the great thousand worlds,  　Descending to author the Latent Cause.
第九回 人生
The Venerable Master elucidates the path of life; he descends to inspire the hearts of all, urging them to strive.
第十回 萬法
The Great Emperor writes, the myriad dharmas arise, the true interpretation of the Great Dao spreads to all beings
第十一回 唯心
Saint Meng descends to the Hall of Veneration; the Master's writings thoroughly explore the heart-mind.
第十二回 萬殊
With the brush of Principle, the Teaching and Transformation are expounded; the myriad phenomena flourish, spreading the wondrous diversity.
第十三回 唯物
The Earthly Official descends to write of materiality; the Great Emperor's virtue nourishes all spirits.
第十四回 生死
Master Yán Huí elucidates the true meaning, the Great Dao proclaims the discourse of life and death.
第十五回 自在
The Great Way's true exposition guides the lost; its descent brings forth the true state of freedom.
第十六回 惻隱
Master Zēng Shēn inscribes the Heavenly Scriptures, practicing the Heart of Tolerance (Bāo Róng Xīn) as the root of virtue.
第十七回 慈悲
Returning to the Self-nature, one ascends to the Infinite, descending to author the profound truth of compassion and sympathy.
第十八回 喜捨
Master Zisi, the Sage of Continuation, descends to the hall, to pen the joy of giving in this life's journey.
第十九回 因果定律
The true interpretation of the Great Way initiates teaching and transformation; the law of cause and effect turns the mundane world.
第二十回 思想觀念
The Star Lord descends to the Hall of Virtuous Edicts, thoughts and ideas as the foundation frame.
第廿一回 教化修持
The Star Lord descends to proclaim the Great Way; the path of cultivation and transformation rests in one’s own hands.
第廿二回 執著固化
The starlight, bound by fixation, solidifies and sets; the Lord descends to the Dao Hall to guide all beings forth.
第廿三回 五行生剋
The stars inscribe the Five Elements' rise and fall; the Lord descends to the Dao Hall, spreading Benevolent Qi.
第廿四回 命理人生
The stars yearn for all beings to return, the Lord writes of the workings of life and destiny.
第廿五回 矛盾對立
The Great Way returns, turning hearts to goodness, the world's contradictions and oppositions to view.
第廿六回 時空生滅
The Star Lord descends to reveal the true interpretation, elucidating the truth of the arising and ceasing of time and space.
第廿七回 輪迴交替
Star Lord's writings are truly profound, the cycle of rebirth and transformation is the truth.
第廿八回 生老病死
The Star Lord descends to inscribe the Heavenly Scriptures,  　 Birth, aging, sickness, and death bring human sorrow
第廿九回 苦空無常
All sentient beings in the present world must pass through the process of 'birth, aging, sickness, and death,' and also experience the rise and fall of 'suffering, emptiness, and impermanence.' Thus, the myriad affairs of the mundane world are shaped, and the suffering that torments the body and mind is both felt and endured, a process that each individual must undergo.
第三十回 悲歡離合
The Star Lord pens the true scripture,  　 Sorrow, joy, parting, and reunion, the human heart's thread
第卅一回 喜怒哀樂
Ancient wisdom proclaims the Heavenly Virtue,  　the Buddha transforms the world, proving the divine light.
第卅二回 得失心態
The Star Lord descends to expound the sacred will, the balance of gain and loss, the true and the false, side by side.
第卅三回 陰陽相待
The Star Lord descends to inscribe the Heavenly Script, the Lady continues the interplay of Yin and Yang, as the story is kept.
第卅四回 天地造化
The true meaning of the Great Way is proclaimed across the four seas,   the transformation of Heaven and Earth enriches human life
第卅五回 宇宙演化
The Heavenly Venerable descends to write the Heavenly Scriptures; the evolution of the universe reveals its original cause.
第卅六回 回歸收圓
The return and Gathering In are Heaven's decree, the universal salvation guides all beings to their rightful home.
◆ Postfaces & Praises ◆
跋一
The Heavenly Emperor ascends the platform to meet all beings, 
The true interpretation of the Great Dao sets sail.
跋二
Otherwise, if one tries to bypass the human realm and seeks to resolve the karmic transformations and clear all obstacles in the human world, it will be impossible to achieve! This is because sentient beings in the mundane world, with their physical bodies and emotional struggles, cannot escape the cycle of existence. How then can they truly make significant achievements in the human world?
跋三
In the mundane world, one must use their human body to internalize the profound truths of heaven and earth, thereby transforming the karmic burdens accumulated over many lifetimes. Only then can one achieve various karmic connections and actions in the human world. There is no need to wait until after death to discuss accomplishments; one can manifest their (Buddha) nature in the present moment!
◆ Decrees & Forewords ◆
凡例
Second, each volume of the 'Great Dao Series' has its unique significance and purpose. Whether it is the 'Heart Lamp of the Great Dao', 'Heavenly Virtue of the Great Dao', 'Return to the Great Dao', or 'True Interpretation of the Great Dao', every chapter offers valuable guidance for cultivation.
◆ Postfaces & Praises ◆
完 書 繳 旨
The True Explanation of the Great Dao is completed, and the Empress grants the Chongxin Hall the opportunity to spread it.
◆ Prefaces ◆
《大道真詮》 編輯誌
All the actions of sentient beings in the mortal world are inextricably linked to 'creating one's own causes,' which manifest as 'reaping one's own results.' This is precisely how past causes and conditions bring about karmic retribution. In every worldly affair and every action, a preceding cause lays the foundation for future retribution, ultimately determining the distinctions of 'fortune and misfortune' in the future.
《大道真詮》 推薦序
The implication of human beings being the most intelligent of all creatures is that they should strive towards 'goodness and beauty.' This is the right path, which will benefit both themselves and all other beings. The impact of future actions, whether good or bad, will affect everything in the world, regardless of whether one practices or not. It is crucial to have pure and benevolent intentions.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Reverently receiving the command
◆ Prefaces ◆
Preface One
序二
If one can be free and at ease, coming and going as they please, they must achieve this themselves, and then there is hope for return. Otherwise, being caught in the cycle of rebirth in the world of phenomena, it will be difficult to achieve clarity, and the energy realm will not be able to purify the spirit. How can one return to and transcend the realm of truth? This is the essential task one must understand in this life, to elevate oneself in the present.
序三
The old monk's heart is filled with joy, wishing you deep merit and virtue.
◆ Main Text ◆
第一回 原意（無極之一）
Chapter 1: Original Intent (One of the Infinite)

In the beginning, before the manifestation of form and the differentiation of the elements, there was the Infinite, Wu Ji, the boundless and formless origin of all things. From this profound and unfathomable source, the Great Dao emerged, manifesting the principles that govern the cosmos and the essence that animates all living souls. The Original Spirit Child, in its pure and unadulterated state, dwelled within the Realm of Principle, embodying the True Suchness of the universe. It was through this divine presence that the Alaya Consciousness and the Manas Consciousness were harmonized, allowing the Four Great Elements to take shape and the myriad forms of creation to arise. Thus, the Great Dao Ancestor, the Heavenly Venerable of Morality, set forth the teachings that would guide sentient beings towards enlightenment and the realization of their Buddha-nature.
第二回 初基（無極之二）
Chapter 2: The Initial Foundation (Part Two of the Infinite)

In the realm of the Infinite, the Dao flows unceasingly, like a river that never dries. It is the source from which all things arise and to which all things return. The sentient beings, in their myriad forms, are but ripples on the surface of this vast ocean, each one unique yet inseparable from the whole. The practice of non-action (wu-wei) is to align oneself with this natural flow, to act in harmony with the Dao, and thereby to find peace and true fulfillment. In the Dao temple, the faithful gather to cultivate their Buddha-nature, to purify their hearts and minds, and to deepen their karmic affinity with the immortals and Buddhas. Thus, the path of the Great Dao is both a journey inward and a communion with the Azure Heaven, where the Original Spirit Child resides, guiding and protecting all living souls.
第三回 貫一（一本） （無極之三）
Chapter 3: The Three Aspects of the Infinite Wu Ji

In the boundless expanse of the Infinite Wu Ji, there are three fundamental aspects that encompass the essence of all creation. These aspects, though distinct, are interwoven and inseparable, forming the very fabric of the cosmos. The first aspect is the Realm of Principle (理天), where the laws of the universe are eternally established and upheld. The second aspect is the Azure Heaven (昊天), the vast and luminous expanse that embodies the purest form of celestial energy. The third aspect is the Original Spirit Child (原靈子), the primordial consciousness that animates and sustains all living souls. Together, these three aspects manifest the Infinite Wu Ji, guiding the myriad phenomena through the cycles of birth, growth, and transformation.
第四回 太極
Chapter 4: The Supreme Ultimate

In the beginning, the Supreme Ultimate (太極) emerged from the Infinite (無極), a singular point of boundless potential, from which all things were born. It is the root of the cosmos, the wellspring of creation, and the essence of the Great Dao (大道). Within it lies the harmony of Yin and Yang, the two primal forces that govern the universe, interweaving and transforming in an eternal dance of balance and change. The sentient beings (眾生) who understand this truth can align themselves with the flow of the Dao, embracing non-action (無為) and living in accordance with the natural order, thereby attaining peace and enlightenment.
第五回 兩儀
Chapter 5: The Two Principles

In the beginning, there was the Infinite (Wu Ji), from which the Two Principles emerged, dividing the cosmos into Yin and Yang, the complementary forces that govern all phenomena. From this duality, the myriad forms of existence were born, each embodying aspects of both Yin and Yang, manifesting the profound harmony and balance that is the essence of the Great Dao. The sentient beings, in their myriad manifestations, are thus the children of Heaven and Earth, forever interconnected and interdependent, reflecting the eternal dance of the Two Principles.
第六回 四象
Chapter 6: The Four Symbols

In the realm of the Great Dao, the Four Symbols stand as the pillars of creation, embodying the primal forces that govern the cosmos. These symbols, the Azure Dragon of the East, the Vermilion Bird of the South, the White Tiger of the West, and the Black Tortoise of the North, each hold dominion over a cardinal direction and an elemental essence. They are the manifestations of Heaven’s will, guiding the flow of energy and the balance of nature. Through their harmonious interaction, the world is sustained, and the path of the living souls is illuminated.
第七回 八方
Chapter 7: The Eight Directions

In the vast expanse of the cosmos, the Eight Directions are the pillars that uphold the harmony of the world. Each direction is imbued with its own unique essence, guiding the flow of the Great Dao and the transformations of all living souls. To the East, the Azure Heaven bestows the vitality of spring; to the South, the warmth of summer fosters growth; to the West, the coolness of autumn brings clarity; and to the North, the stillness of winter induces reflection. The Northeast, the Southeast, the Northwest, and the Southwest each hold their own secrets, balancing the energies of the Four Great Elements and the Infinite, ensuring that the Realm of Principle remains unmarred and the path of True Suchness is clear.
第八回 含因
Chapter 8: Containing the Cause

In the realm of the Infinite, where the Azure Heaven and the Realm of Principle converge, the sentient beings are imbued with the essence of the Great Dao. Each living soul, through its affinity and karma, weaves the fabric of existence, embodying the subtle interplay of cause and effect. The Original Spirit Child, guided by the Heavenly Venerable of Morality, treads the path of non-action, nurturing the Buddha-nature within, and thus, the causes planted in the heart of each being shall bear fruit in due time.
第九回 人生
Chapter 9: The Human Condition

In the vast expanse of the cosmos, the human condition is but a fleeting moment, a speck of dust in the eternal flow of time. Sentient beings, born into this world, are subject to the impermanence of life and the inevitability of death. Yet within this transient existence, there lies the potential for profound enlightenment and the cultivation of the Buddha-nature. Through the practice of non-action and the adherence to the Great Dao, one may transcend the cycle of birth and death, achieving a state of True Suchness. The Alaya Consciousness, the repository of all karmic seeds, guides the living souls through their myriad experiences, shaping their destinies according to the law of karma. Thus, the path of the Dao is both a journey of self-discovery and a means to harmonize with the Infinite, leading to the ultimate liberation of the spirit.
第十回 萬法
Chapter 10: Myriad Dharmas

In the vast expanse of the Great Dao, all dharmas arise from the mind, and the mind is the source of all creation. The sentient beings, ensnared by the web of delusion, wander through the realms of existence, bound by their own karma. Yet, within the heart of each living soul, there lies the potential for enlightenment, a spark of the Buddha-nature that can illuminate the path to liberation. The immortals and Buddhas, residing in the Dao temple, guide those who seek the truth, showing them the way of non-action and the power of the Infinite. Through the cultivation of the mind and the understanding of the Realm of Principle, one may transcend the limitations of the Four Great Elements and attain the state of True Suchness, where the Alaya Consciousness and the Manas Consciousness are purified, and the Azure Heaven is reflected in the clarity of the mind. Thus, the Original Spirit Child, guided by the Great Dao Ancestor, the Heavenly Venerable of Morality, and the wisdom of the Ancient Buddha Ji Gong of Nanping, may find the ultimate peace and harmony.
第十一回 唯心
Chapter 11: The Mind Alone

In the vast expanse of the Great Dao, the mind is the sovereign of all. It is through the mind that one perceives the world, and it is through the mind that one attains enlightenment. The mind, pure and boundless, is the source of all phenomena, and in its clarity, it reflects the True Suchness of all things. Thus, to cultivate the mind is to cultivate the very essence of the Dao. The ancients have said, "The mind is the lamp of the Dao; when it is lit, the darkness of ignorance is dispelled." Therefore, let every living soul tend to the lamp of their mind, that it may shine brightly and guide them on the path of the Great Dao.
第十二回 萬殊
Chapter 12: Myriad Manifestations
第十三回 唯物
Chapter 13: Materialism Alone
第十四回 生死
Chapter 14: Life and Death

In the vast expanse of the cosmos, the cycle of life and death is an eternal truth, a manifestation of the Great Dao. All living souls, from the tiniest insect to the mightiest elephant, are subject to this inexorable law. The sages of old have said that within the realm of birth and death, there lies a profound wisdom, a hidden teaching that guides the transformation of all beings. To understand this wisdom is to grasp the essence of the Alaya Consciousness, the repository of all karma, which shapes the destiny of every living soul. Thus, the path of the bodhisattva is to transcend the bounds of life and death, to realize the True Suchness of all existence, and to act with compassion and wisdom in the service of all sentient beings.
第十五回 自在
Chapter 15: At Ease

In the tranquil realm of the Great Dao, the living souls find peace and contentment, their hearts at ease as they dwell in the harmony of the cosmos. The bodhisattvas and immortals, with their boundless compassion, guide the sentient beings towards the path of True Suchness, where the burdens of the world are lightened and the mind is free from the entanglements of the Four Great Elements. Thus, in the embrace of the Infinite, all beings may realize their Buddha-nature and attain the state of non-action, living in accordance with the will of the Great Dao Ancestor.
第十六回 惻隱
Chapter 16: Compassion
第十七回 慈悲
Chapter 17: Compassion
第十八回 喜捨
Chapter 18: Joyful Giving

In the realm of the Great Dao, the act of giving is not merely a deed of charity but a profound expression of one’s Buddha-nature. When one gives with a heart full of joy, it resonates through the affinity of all living souls, enriching the spirit and purifying the Alaya Consciousness. The Azure Heaven beholds such acts and bestows blessings upon those who practice non-action (wu-wei) in their giving, for it is in the selfless act that the True Suchness of the universe is reflected. Thus, the bodhisattvas and immortals and Buddhas of old have taught that the path to enlightenment is paved with the stones of generosity and compassion.
第十九回 因果定律
Chapter 19: The Law of Karma

The law of karma, profound and immutable, governs the actions and destinies of all living souls. As one sows, so shall one reap; the fruits of one’s deeds, whether good or ill, will surely come to fruition in due time. This principle, rooted in the Alaya Consciousness, reflects the true nature of existence, where every cause has its corresponding effect, and the balance of the cosmos is maintained through the intricate web of affinity and consequence. Thus, the wise tread the path of righteousness, mindful of their deeds, for they know that the seeds of their future are sown in the present.
第二十回 思想觀念
Chapter 20: Thoughts and Concepts

In the realm of the Great Dao, thoughts and concepts are the subtlest of manifestations, arising from the depths of the Alaya Consciousness and the Manas Consciousness. They are the seeds that give rise to the myriad phenomena, the foundation upon which the Four Great Elements are built. Sentient beings, ensnared by these thoughts and concepts, wander endlessly through the cycles of birth and death, their Buddha-nature obscured by the veils of ignorance and delusion. Yet, within the Dao temple, the immortals and bodhisattvas guide the living souls, revealing to them the True Suchness, the essence that lies beyond all thought and form. Through the practice of non-action (wu-wei) and the cultivation of wisdom, one may transcend the bounds of the karmic affinity, attaining liberation and returning to the Infinite (Wu Ji).
第廿一回 教化修持
Chapter 21: The Teaching of Cultivation

In the realm of the Great Dao, the cultivation of the mind and spirit is paramount. The sentient beings, through the guidance of the immortals and Buddhas, are to seek the True Suchness within themselves, purifying their Alaya Consciousness and subduing the Manas Consciousness. By embracing non-action (wu-wei) and living in harmony with the Infinite (Wu Ji), they may attain the state of the Azure Heaven, where the light of the Heavenly Venerable of Morality shines upon all. The Original Spirit Child, in its purity, guides the living souls to understand the profound karmic affinities that bind them, and through this understanding, they may transcend the Four Great Elements and reach the Realm of Principle.
第廿二回 執著固化
Chapter 22: Attachment and Fixation

When sentient beings cling to form and substance, their minds become rigid and fixed, unable to perceive the boundless essence of the Great Dao. In the Realm of Principle, all things are fluid and interconnected, yet attachment binds the spirit, obstructing the path to True Suchness. The Great Dao Ancestor has taught that to transcend the limitations of the Four Great Elements, one must practice non-action (wu-wei) and let go of all attachments, thus allowing the Alaya Consciousness to be purified and the Manas Consciousness to dissolve, leading to a state of perfect clarity and enlightenment.
第廿三回 五行生剋
Chapter 23: The Five Elements and Their Mutual Generation and Overcoming

The Five Elements, Wood, Fire, Earth, Metal, and Water, each possess their own intrinsic qualities and energies. They generate one another in a cycle of nourishment and support, yet they also overcome one another in a sequence of restraint and control. Wood feeds Fire, Fire forms Earth, Earth bears Metal, Metal collects Water, and Water nourishes Wood. Conversely, Wood overcomes Earth, Fire melts Metal, Earth absorbs Water, Metal cuts Wood, and Water quenches Fire. Understanding the dynamics of this cycle is essential for harmonizing the forces of nature and cultivating the Dao within oneself.
第廿四回 命理人生
Chapter 24: The命理 of Human Life

The命理 of human life is a profound and intricate weave, a tapestry spun by the threads of karma and destiny. Each soul, upon entering this world, carries with it the imprints of past actions and the potential for future endeavors. The Great Dao Ancestor has said, “In the vast expanse of the Azure Heaven, every living soul is a spark of the Infinite, and the path they tread is a reflection of their True Suchness.” Thus, it is through understanding the命理 that one may align with the Dao, embracing the harmony of the Four Great Elements and the wisdom of the Alaya Consciousness, to cultivate a life of virtue and enlightenment.
第廿五回 矛盾對立
Chapter 25: Contradictions and Oppositions

In the realm of the living souls, contradictions and oppositions are ever-present, as the yin and yang of existence perpetually intertwine and clash. The wise understand that these forces, though seemingly at odds, are essential for the harmony and balance of the Great Dao. Thus, they do not strive to eliminate conflict but rather to navigate it with grace and wisdom, recognizing that within every opposition lies the seed of resolution and growth.
第廿六回 時空生滅
Chapter 26: The Rise and Fall of Space and Time

In the vast expanse of the cosmos, the rise and fall of space and time are as the ebb and flow of the tides, ceaselessly transforming. The sentient beings within, bound by the Four Great Elements, are subject to the ceaseless cycles of birth and death, yet the Great Dao remains unchanged, transcending all phenomena. The immortals and Buddhas, abiding in the Realm of Principle, observe the unfolding of karma with serene wisdom, guiding the living souls toward the path of True Suchness.
第廿七回 輪迴交替
Chapter 27: The Cycle of Transmigration

In the great expanse of the cosmos, the cycle of birth and death, of coming and going, is ceaseless. Sentient beings, ensnared by their karma, wander through the realms of existence, each step guided by their actions and intentions. The Infinite (Wu Ji) oversees this vast tapestry of life, where each thread is interwoven with the threads of others, forming a complex web of affinity and consequence. In the Realm of Principle, the Alaya Consciousness holds the record of all deeds, and the Manas Consciousness, ever restless, propels the soul onward, seeking resolution in the endless cycle of transmigration.
第廿八回 生老病死
Chapter 28: Birth, Aging, Illness, and Death

From the Southern Court, the gate of teaching opens wide; across the seas of waves, the lotus of Dharma rides.
Birth and death are the wheels of samsara, aging and illness the paths of impermanence.
The Great Dao encompasses all, guiding the sentient beings through the cycle of life.
Heaven and Earth witness the unfolding of karma, the Alaya Consciousness records the deeds.
In the Realm of Principle, the truth is clear; in the Azure Heaven, the light is pure.
Bodhisattvas traverse the realms, offering solace to those in suffering.
Embrace non-action, and the mind finds peace; cultivate True Suchness, and the spirit is enlightened.
The Four Great Elements dissolve, yet the essence remains.
Through the Infinite, the cycle continues; the law of cause and effect is unbroken.
第廿九回 苦空無常
Suffering is formed when 'suffering is in the heart and trials are in the body,' leading to a continuous cycle of 'suffering and trials.' In the process of emptiness, suffering is transformed, and the experience of suffering and emptiness is something one must feel personally, as others find it difficult to understand or empathize. Thus, suffering is a process of the mental state of sentient beings.
第三十回 悲歡離合
Chapter 30: Joys and Sorrows, Partings and Reunions

In the realm of the living souls, the ways of the Great Dao unfold through the tapestry of joys and sorrows, partings and reunions. Each thread, woven by the karmic affinity of countless beings, carries the weight of the Infinite, binding the hearts of the faithful to the Azure Heaven. Within the Dao temple, the bodhisattvas and immortals and Buddhas teach the virtue of non-action, guiding the sentient beings to see the True Suchness in every moment, in every encounter. The Alaya Consciousness, the repository of all karmic seeds, reflects the manifold experiences of life, while the Manas Consciousness, ever discerning, navigates the flux of the Four Great Elements. Thus, in the grand cycle of existence, the Original Spirit Child finds solace in the teachings of the Great Dao Ancestor, the Heavenly Venerable of Morality, and the wisdom of the Ancient Buddha Ji Gong of Nanping.
第卅一回 喜怒哀樂
In the year of the Earth Tiger, grand plans unfold,  　heavenly sages and immortals come to lend their aid.
第卅二回 得失心態
Chapter 32: The Mind of Gain and Loss

The heart of man, ever swayed by the winds of fortune, is prone to the dance of gain and loss. When the cup of life overflows with blessings, the spirit soars on wings of joy; yet, when trials beset the path, the soul may sink into the depths of despair. To tread the Way of the Great Dao is to master the balance, to neither cling to the heights of bliss nor despair in the valleys of sorrow. For in the eyes of Heaven, all things are but fleeting moments, and the true test lies in the steadfastness of one’s resolve amidst the ever-changing tides of existence.
第卅三回 陰陽相待
Chapter 33: The Interdependence of Yin and Yang

The principles of Yin and Yang are inherently intertwined, each dependent upon the other for its existence. Just as the night gives way to dawn and the seasons cycle through the year, so too do the forces of Yin and Yang ebb and flow, maintaining the balance of the cosmos. In the Dao temple, the wise understand that true harmony lies in the recognition and cultivation of both these essential aspects, for to neglect one is to disrupt the natural order and invite chaos. Thus, the sentient beings who seek the path of the Great Dao must learn to embrace the interplay of Yin and Yang, nurturing their Buddha-nature through the practice of non-action (wu-wei) and the cultivation of virtue.
第卅四回 天地造化
Chapter 34: The Creation of Heaven and Earth

In the beginning, when the cosmos was yet unformed, the Great Dao pervaded all, silent and profound, without beginning or end. From this boundless void, the Infinite (Wu Ji) gave rise to the primordial qi, which then coalesced into the Azure Heaven and the Earth. The Azure Heaven, clear and ethereal, embraced the principles of the Dao; the Earth, solid and fertile, nurtured the myriad forms of life. Thus, the Realm of Principle and the material world were established, each in its own domain, yet interconnected through the unceasing flow of the Dao.
第卅五回 宇宙演化
Chapter 35: The Evolution of the Universe

In the vast expanse of the cosmos, the Great Dao unfolds its boundless wisdom, guiding the transformation of the Infinite (Wu Ji) into the myriad forms of existence. Through the subtle workings of the Alaya Consciousness and the Manas Consciousness, the Four Great Elements coalesce and disperse, shaping the realms of Heaven and Earth. Sentient beings, in their countless varieties, arise and pass away, each a fleeting manifestation of the Dao’s eternal truth. The bodhisattvas and immortals and Buddhas, residing in the Dao temple, observe the cycles of birth and death, nurturing the Buddha-nature within all living souls, and teaching the way of non-action (wu-wei) to those who seek liberation from the cycle of karma. Thus, the Realm of Principle and the Azure Heaven are sustained, a testament to the unending compassion and wisdom of the Great Dao Ancestor, the Heavenly Venerable of Morality.
第卅六回 回歸收圓
Chapter 36: The Return and Completion

In the time of the Great Dao, the sentient beings, guided by the light of the Alaya Consciousness, traverse the paths of karma, seeking the True Suchness. The bodhisattvas, with their boundless compassion, aid the living souls in their journey, ensuring that the affinity of all beings is not lost. The Dao temple stands as a sanctuary, a place where the wisdom of the immortals and Buddhas is shared, and the practice of non-action (wu-wei) is cultivated. As the Azure Heaven watches over, the Original Spirit Child returns to the Realm of Principle, completing the cycle of existence and fulfilling the will of the Great Dao Ancestor, the Heavenly Venerable of Morality. Thus, the Ancient Buddha Ji Gong of Nanping speaks of the return and the completion, a testament to the eternal harmony of the Infinite (Wu Ji).
◆ Postfaces & Praises ◆
Postscript One
跋二
After entering the world, one must establish a solid foundation to gradually achieve personal growth and benefit all beings. The True Interpretation of the Great Dao helps sentient beings understand the karmic connections in the human world, and through these connections, they can realize their Buddha-nature. In the mundane world, they are already the embodiment of their original nature, and the truth is that they come and go as they are.
跋三
The 'Heart Lamp of the Great Dao', 'Heavenly Virtue of the Great Dao', 'Return to the Great Dao', and 'True Interpretation of the Great Dao' are the essential resources for the spiritual education of the Chongxin Daoist Hall in the future. They enable all beings, whether they are practicing or not, to understand the various adversities and difficulties in the human world and transform them, which is the original intent of the Heavenly Books of the 'Great Dao Series' written by the Supreme Heaven.
◆ Decrees & Forewords ◆
凡例
Third, each session aims to expound the truth and promote its spread. This is achieved through the actions of human beings in the mundane world, transforming the causal processes of human life. The purpose of the writing is to remove all obstacles of ignorance.
◆ Postfaces & Praises ◆
完 書 繳 旨
Tonight, the Imperial Decree from the Wuji Void is delivered to the hall. The Virtuous Deity and Living Buddha Ji Gong are ordered to greet the procession thirty miles away, while the Heavenly Mother and Bodhisattva Guanyin are to greet it twenty miles away. The rest of the deities and spirits of the Wuji Dao Hall must line up and await the procession, maintaining proper decorum!
◆ Prefaces ◆
《大道真詮》 編輯誌
It is precisely because of preceding causes that one's 'thoughts and concepts' arise. The success or failure of one's actions in accomplishing tasks is shaped by the karmic retribution of 'past causes and future results.' Therefore, in every worldly affair, sentient beings are guided by their personal thoughts and concepts, forming a cohesive system of experience.
《大道真詮》 推薦序
Generally, people are hindered by pride, arrogance, vanity, self-importance, and a showy heart, which obscure the true meaning of equality and the manifestation of one's self-nature. How can one break through these equalizing concepts and achieve a state of unobstructed practice? Unenlightened beings often believe that evil actions can lead to good results without undergoing trials or tests.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Tonight, we joyfully receive the sacred command from the Infinite, as all deities, Buddhas, virtuous beings, and the spiritual practitioners of the Wuji Dao Academy line up to await its arrival, without any breach of protocol! The Virtuous Deity of Good Fortune and Living Buddha Ji Gong are dispatched to greet it thirty miles away, and the Heavenly Mother and Bodhisattva Avalokiteshvara are dispatched to greet it twenty miles away, without any breach of protocol!
◆ Prefaces ◆
序一
The Great Dao operates naturally, serving as the axis of heaven and earth. All human beings and living things follow it. To walk the Great Dao, one must base it on selflessness and non-action, only then can the Great Dao be proclaimed and countless beings be guided back to their origin! It is essential to strive and achieve this for one's own benefit and growth.
序二
The true principles elucidated in 'The True Explanation of the Great Dao' aim to highlight the virtues of heaven and earth, the unity of all things in the universe, and the formation of one's own Buddha-nature. This is the necessary preparation for achieving success in this life and the foundation for future growth. Only through human effort can one truly benefit sentient beings.
序三
If you can sincerely extend the Dao, you will surely become a joyful celestial being.
◆ Main Text ◆
第一回 原意（無極之一）
The Great Way—upon which all things depend, the unchanging Truth—receives the protection of Heaven and Earth. It is borne by the virtue of sentient beings, who are indeed capable of bearing it! If the myriad beings cannot enter the path of cultivation, they will merely cycle through the present and past lives in saṃsāra. Whether they can fully cultivate the karmic conditions of virtue is uncertain!
第二回 初基（無極之二）
The Great Way: the law that Heaven and Earth both follow, naturally and effortlessly nurturing all living beings. In the Great Way, there is impartiality and non-action, truly creating blessings for all living beings. This is the law that the Great Way follows, and the fundamental nature that all things possess. It must stand firm through generations without contradiction, and from the initial foundation, one must understand how to act.
第三回 貫一（一本） （無極之三）
Born into this world, one must first establish oneself through the principle of unity to enter the original foundation. Only by standing firm in unity can one then activate it. Yet, from the One comes the myriad diversities, and from the myriad diversities, one must return to the One. This process must begin with the commencement of human existence, thereby unfolding the inherent foundation of human life, which is rooted in the innate goodness of the primordial origin.
第四回 太極
The human multitude, descending from the Infinite Heavenly Realm to the mundane dust, were utterly unaware and unconscious, and knew not why they had come to be so. Their karmic conditions are difficult to comprehend; for in the Infinite Pre-heavenly world, all was peaceful and without contention, the atmosphere serene and unaroused, thus there was no selfish desire among all sentient beings (Buddha's children), and they maintained the Heart of a newborn.
第五回 兩儀
Chapter 5: The Two Principles

The Two Principles were established, yin and yang delineated their domains; the myriad stars revolve around the Dao, and the Heavenly heart is thus perfected.
第六回 四象
From the Infinite arises the Supreme Ultimate, from the Supreme Ultimate arise the Two Forms, from the Two Forms arise the Four Images. In the transmission, there is a special mission, and whether in the 'Pre-heavenly Eight Trigrams' or the 'Later Heavenly Eight Trigrams,' all are derived from the Supreme Ultimate, which gives rise to the Two Forms and the Four Images, the root of all subsequent movements. After the Four Images, the myriad differences are born.
第七回 八方
From the Infinite, the Supreme Ultimate arises, generating the Two Forms, which then divide into the Four Images, and further into the eight directions. Humans, dwelling in the mundane world, must take mundane affairs as their baseline to create their own karmic conditions. After the Two Forms give rise to the Four Images, the eight directions form the present world. When the hearts of all beings enter the eight directions, they become scattered and diverse.
第八回 含因
All sentient beings, having descended into the human realm, originally bear the pure and true essence of the Pre-heaven original spirit. After descending to the mundane world, they are constrained by the material and temporal conditions, thus beginning human life. In the Pre-heaven, they are inherently pure and true, but in the mundane world, they are influenced by time and space, and all their actions are governed by past causes (causes from previous lives).
第九回 人生
Human beings dwell within the earthly realm, sustained and nurtured by the blessings of Heaven and the protection of Earth, which foster the growth of all living souls. To engage in the affairs of this world, one must possess a physical form, enabling the performance of individual actions. Furthermore, this singular body allows one to integrate with the multitude, thus all activities in this life necessitate the possession of a human form.
第十回 萬法
All beings in the mundane world must take their own hearts as the foundation to initiate the convergence of causes and conditions. Therefore, it is in the ‘Heart-thoughts’ that this is manifested, as from one essence come myriad distinctions, and from myriad distinctions, the myriad dharmas achieve the karmic conditions of good and evil. This is the essential quality that all beings must possess, which is accomplished through the ‘Heart-thoughts’.
第十一回 唯心
All the myriad laws established in the present world are such that the actions and deeds of the present will influence the direction of one's own conduct. It is also because in the realm of phenomena, the existence of the "self" is necessary, which highlights the focus on "self-cultivation," providing the living souls of today the imperative to grow and transform themselves within the conditions of their lives.
第十二回 萬殊
All beings, having descended into the mundane world, commence their activities in the human realm. Originally from the Infinite, they descend into the Supreme Ultimate, from which the Two Forms arise, and the Four Images manifest, leading to the eight directions. Thus, from the One (Infinite) they scatter into the myriad phenomena, which are the original driving forces for the growth and sustenance of humanity and all things, enabling their development and elevation.
第十三回 唯物
All sentient beings in the mundane world, as they live, will engage in all affairs of human life. It is necessary for human beings to act in the world to truly align with Heaven and Earth. This is the original action, where everything is determined by one's own deeds and thoughts. Moreover, in the human world, one must have a basic attitude and approach.
第十四回 生死
All sentient beings, after the realization that all dharmas arise from the mind, become subject to the material diversity of the world, experiencing the waxing and waning, the birth, abiding, change, and destruction, which is the alternation of life and death. This process, if understood in the human world as the cycle of birth, abiding, change, and destruction, ensures the continuous alternation of life and death among all beings, thus forming a realistic process of existence.
第十五回 自在
Life in this world is marked by birth and death; to attain the supreme bliss of Nirvana, one must possess substantial merit and allow the Self-nature to shine forth. Otherwise, in the mundane world, if one merely lives a dull and unenlightened life, how can one achieve the blissful realm of Nirvana at the critical juncture of life and death?
第十六回 惻隱
Chapter 16: The Essential Attitude of Humanity

Human beings, dwelling in the world and ranking among the Three Talents alongside Heaven and Earth, must act with great impartiality and selflessness to fulfill their proper role. It is thus essential to possess a heart of compassion, through which one may extend the virtues and beneficence of Heaven and Earth. This heart of compassion is the fundamental attitude required for living amidst the dust of the world.
第十七回 慈悲
Man, born into this world, must possess a heart of empathy to manifest acts of compassion and sympathy. It is through human compassion that one can give away cherished possessions to benefit other beings, thereby bestowing blessings upon those who lack them. This is because compassion and sympathy are the inherent qualities of those who cultivate and those who have virtuous natures.
第十八回 喜捨
In the mundane world, those who are compassionate and can also give with joy must surely understand that life in this world is but a fleeting cloud. Only those who possess sufficient blessings in this world can bestow them upon others. If one does not possess such blessings, how can they give of themselves to aid others? To share one's surplus blessings with others is the true path.
第十九回 因果定律
The deeds of human beings in the mundane world are invariably manifestations of "self-created causes" becoming "self-received fruits." This very state is the fulfillment of karmic affinities from past lives, and in every matter of the world, each action has its preceding cause, thereby shaping the future consequences and distinguishing between blessings and misfortunes.
第二十回 思想觀念
In this life, all past causes and effects are governed by the law of karmic retribution in the mundane world. The true crux of the matter lies in one's own thoughts and ideas, which are of utmost importance. This applies to both those who cultivate and those who do not. The ability to conduct affairs in the present is the very foundation and sustenance of being human, and it is the result of past actions leading to present outcomes.
第廿一回 教化修持
The human multitude is governed by the law of Cause and Effect, and their thoughts and beliefs determine their actions and conduct. All of these are self-directed; and through the principle that ‘matters are shaped by human endeavor,’ if one is guided by religion, one must adhere to the path of cultivation. This is the fundamental condition of cultivation, which relies on human effort as its basis.
第廿二回 執著固化
Fixation: It is the inherent driving force of all sentient beings. In the process of 'fixation,' no one can escape it; whether in business, family, cultivation, or daily life, it is the same! Without 'fixation,' there would be no 'attachment.' It is the 'power of fixation' that enables 'attachment to a fixed point.' Thus, through 'fixation,' one can 'attach to a specific matter.'
第廿三回 五行生剋
Following the transformation from the Wu Ji to the Tai Ji, thence to the Two Modes, the Four Phases, and the Eight Trigrams, there arises the Five Elements, which mutually generate and control one another. Thus, for all things, there is a beginning, and with this beginning comes the process of rise and fall, change and transformation. Within the rise and fall, there is an inevitable alternation, which in turn determines the future blessings and misfortunes.
第廿四回 命理人生
The transformations of the Five Elements and the Eight Trigrams alter the destinies of sentient beings through the workings of geomancy and geography. The inherent causes within the predestined fates and innate character of all living souls are to be reformed and enacted by themselves alone. It is not that Heaven favors one being over another; rather, it is the actions of sentient beings in the mundane world that determine their fates.
第廿五回 矛盾對立
All human actions in the mundane world are characterized by mutual opposition, thus where there is Yin, there must be Yang; where there is right, there must be wrong; where there is truth, there must be falsehood; where there is fullness, there must be deficiency; where there is righteousness, there must be evil. All things in the mundane world are in mutual opposition, often giving rise to various contradictory mindsets and opposing perspectives.
第廿六回 時空生滅
The myriad sentient beings dwell in the mundane world, precisely through the mutual combination of time and space, enabling all yīn yuán hé hé (Convergence of causes and conditions) in the human realm. Simultaneously, within the process of the arising and ceasing of time and space, all of Heaven, Earth, and Humanity are constrained by it. It is through the combination of time and space that human actions and deeds are possible. This is the function of dependent origination.
第廿七回 輪迴交替
When human beings dwell in the mundane world, each cycle of rebirth and transformation binds them to every affair, day by day, month by month, year by year. In the process of each cycle and the rise and fall of life, the turning points of human existence are often swayed, thus making it exceedingly difficult for sentient beings to free themselves from these bonds.
第廿八回 生老病死
In the course of human existence in this world, one must inevitably experience the alternation of birth, aging, sickness, and death. Only through this continuous cycle can life be perpetuated. Within the process of 'existence,' the arrival of 'aging and death' is inevitable. During the process of 'aging,' one will also be subjected to 'illness and suffering,' which are necessary conditions for human survival.
第廿九回 苦空無常
Every experience has a discernible origin and course. Suffering is an internal experience, not something that can be fully understood through external perception. Each sentient being must undergo this process, which often results in a negative mental state, leading to unrest and agitation.
第三十回 悲歡離合
In this world, human life is marked by joy, anger, sorrow, and pleasure, and it is certain that sorrow, joy, parting, and reunion follow one another in sequence. This sequence serves to alleviate the emotional knots and mental states that humans suppress. Especially in the present era, the spiritual pressures are acute. It is crucial to understand and address how to relieve the stresses of daily life, which is a necessity for all beings today.
第卅一回 喜怒哀樂
In the Dao Hall of veneration, Truth is proclaimed,  　guiding all to return to the Heavenly Pivot.
第卅二回 得失心態
All beings in this present world, in their actions and deeds, must gain and lose, and in losing, they gain. In the interplay of gain and loss, a balance is formed, and at every stage, the effort and the reward are measured within this balance. This is an immutable truth, for in every endeavor, the balance of gain and loss must be maintained to ensure the proper interplay of opposites.
第卅三回 陰陽相待
All human life in the world is characterized by mutual dependence, especially in the mundane realm, where this process is most evident. It is the interplay of Yin and Yang that sustains existence in the mundane: where there is Yin, there must be Yang, and where there is Yang, there must be Yin. In the cosmic galaxy, the sun and moon also depend on each other, manifesting this same dynamic.
第卅四回 天地造化
In the world, within the interplay of Yin and Yang, in every aspect, there must be the opposing forces of Yin and Yang, Heaven and Earth. Within the cycles of Yin and Yang and the realms of Heaven and Earth, sentient beings must possess a clear understanding of their own essence to transform and refine themselves in the mundane world. Thus, they may have the opportunity to transcend the threefold realms. Therefore, the mundane world is also known as the ‘Realm of Life Transformation’.
第卅五回 宇宙演化
The sun, moon, stars, and planets are positioned by the Great Way of the universe, acting without self-interest and in harmony with nature, moving along their paths without deviation; all sentient beings in the world possess their original nature, yet find it difficult to adapt to the environment and conditions of the Heavenly Realm, thus descending from the Infinite Heavenly Realm to the Qi Realm.
第卅六回 回歸收圓
The Great Dao Heart Lamp, the Great Dao Heavenly Virtue, and the Great Dao Return have already been published, and the Great Dao True Interpretation is nearing completion. It is essential that, amidst the mundane world, one uses the Truth to achieve the gathering and return of sentient beings. One must truly elevate one's own Buddha-nature to manifest it, in order to return, and not rely solely on the guidance of immortals and Buddhas to return to the original state of the Infinite Wu Ji.
◆ Postfaces & Praises ◆
跋一
Living in the world, one must apply the truth in daily life, 
Guiding the principles of human conduct, thus manifesting the application of truth, 
And practicing the Mahayana Bodhisattva path to awaken beings, 
Truly laying the foundation for engagement in the world.
跋二
Emperor Nan Gong Fu You, descended to write the postscript at
跋三
We congratulate Chongxin for laying a solid foundation, providing guidance and resources for those who are lost in the mundane world. The 'Chongxin Dharma Vessel' has been initiated to widely ferry sentient beings back to their original nature, which is the true intention of the Supreme Heaven! It also offers those who genuinely practice a superior opportunity for growth and transcendence!
◆ Decrees & Forewords ◆
凡例
Fourth, if there are any omissions, they are due to the imperfections in transcribing. We hope that virtuous and wise individuals do not give up, but rather view the cultivation and transformation of sentient beings from a perspective of achievement. This will allow them to attain superior and praiseworthy merits, which are truly substantial.
◆ Postfaces & Praises ◆
完 書 繳 旨
Before the Infinite Throne, the Immortal Maiden Xuan Nü of the Nine Heavens
◆ Prefaces ◆
《大道真詮》 編輯誌
If one lacked personal thoughts and concepts, how could there be any beginning or outcome, good or bad, in accomplishing a task? Sentient beings would simply be influenced and bound by past causes. However, before 'past causes manifest as karmic retribution,' human actions can influence and alter the good or bad nature of future retribution. This underscores the necessity of consciously creating one's own causes!
《大道真詮》 推薦序
The idea that 'both good and evil actions have their consequences, whether sooner or later' is the correct mindset, enabling one to transform one's life in the world. This prevents one from falling into the cycle of cause and effect, where causes become effects and effects become causes. Even if one enters a religious path, it will not change the negative karma from past lives. What use is practice then?
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Before the Infinite Throne, the Immortal Maiden Xu Feiqiong
◆ Prefaces ◆
序一
Heaven and earth bestow their blessings and protect all living things, enhancing their well-being and growth. The process of the Great Dao's evolution also cares for all beings in different times and spaces. In fact, all human beings and living things are part of the Great Dao's evolutionary process, participating in the cycle of life.
序二
Ancestor Hongjun and the Venerable Xuanxuan, descended to write the preface at
序三
Thus, you can surely spread the merit far and wide, transmitting the true teachings to all.
◆ Main Text ◆
第一回 原意（無極之一）
If they do not truly cultivate and practice, transforming themselves, they will have no growth or elevation in this present life! If humans cultivate merely for the sake of cultivation, and perform good deeds merely to establish virtue, they will only plant the seeds of future cultivation. However, if they can break through the mere act of cultivation, they can achieve growth in performing good deeds and establishing virtue.
第二回 初基（無極之二）
One must understand how to establish a personal standpoint! This is the condition that the initial foundation must possess. Humans dwell in the mundane world, hence it is said that they are like the heavens (realm), and are protected and sheltered by the cosmos, Heaven, Earth, the sun, the moon, and the stars. Heaven and Earth can protect all living beings, regardless of whether they are good or evil, treating all as one, which is the great impartiality and selflessness of Heaven and Earth.
第三回 貫一（一本） （無極之三）
Man, born into this world, can enter the initial foundation through the unification of the One. He must first establish himself in the unification of the One, and only then can he be moved by it. From the One, myriad differences arise, and from myriad differences, they return to the One. This process must begin with the commencement of human existence, so that the foundation of human life can be established. It is essential to possess the innate goodness of the Pre-heaven origin.
第四回 太極
In that realm, peace and harmony were unparalleled, a paradise of self-nature, truly a state not yet entered into the realm of qi or the realm of form. There was no distinction between you and me, no difference between male and female. Indeed, such a state is beyond the comprehension of human beings, for their essence was exceedingly clear.
第五回 兩儀
Man is born into the world, and there must be the division of Yin and Yang. Thus, from the Infinite arises the Supreme Ultimate, and from the Supreme Ultimate arise the Two Forms. There is mutual dependence, and hence there is Heaven and Earth. The Two Forms, in the Pre-heaven, have not yet stirred, and therefore, before the initial movement, they are not divided into Yin and Yang. Because in the Pre-heaven of the Infinite, there is no distinction between the mundane and the sacred, it is merely the essence of all things, serene and unconditioned.
第六回 四象
Human beings live in the world, and because of the Two Forms, there is duality. They are divided into you and me, into this and that. Although this is so, in the Pre-heavenly state, the initial movement is still pure, and everything remains pristine, without any taint or defilement. However, in the beginning of the Four Images, everything has not yet encountered external influences.
第七回 八方
Thus, the creative force of karmic conditions unfolds in life. Since existence is in the mundane world, it is necessary to pass through the Four Images to reach the eight directions. If we speak of the eight directions: East, West, South, North, Southeast, Northeast, Southwest, Northwest, each has a unique position and function, yet each corner still lacks a point of connection.
第八回 含因
At the very moment of descending to the mundane world, there is neither past cause nor latent cause. It is the Pre-heaven original cause that shapes their actions in this life. Tracing one's original cause, whether it can be formed by past causes, influences all present actions and the unfolding of worldly affairs. Since they have just descended into the mundane world, everything is shrouded in confusion.
第九回 人生
In this present life, to possess such a body, one must have great karmic affinity to attain it. If one remains a solitary individual, not seeking external connections or attachments, one is surely a lone person. If one can achieve self-perfection through “self-transformation,” one becomes a self-realized individual, which is known as a “Paccekabuddha.”
第十回 萬法
The human world is transformed through the movement of the heart-mind, leading to achievement and action. Since humans are moved by the ‘Heart-thoughts’ which initiate heart-thoughts, they can thus achieve myriad conditions, and these myriad conditions are the myriad dharmas, precisely because they are solely promoted by the heart. All beings are subject to these conditions, and the success or failure of their endeavors depends on the direction of their hearts.
第十一回 唯心
By cultivating oneself, one can fulfill one's own karmic conditions, offering the beings of today a guideline to follow. By aligning oneself with Heaven, Earth, and all beings, one truly achieves the integration of self with the society and state, thereby opening the heart to action. It is through the convergence of external causes and conditions that one's growth is initiated, providing the impetus for self-cultivation.
第十二回 萬殊
In the phenomenal world, these conditions must be met for substantial human existence and expansion. The human realm provides space for growth, and through human thought and action, it is possible for humans to coexist and thrive with all things. This coexistence and mutual growth are essential for human survival.
第十三回 唯物
Otherwise! If one escapes the life of the human world, then in the mundane realm, all karmic conditions will surely fail to unfold. In the mundane world, one will also encounter adversities that obstruct, making all processes difficult to suit oneself, and thus, it is inevitable to be hindered.
第十四回 生死
It must be known: whether it be humans or all things, they are all subject to the cycle of saṃsāra, the alternation of life and death. Indeed, in the realm of phenomena, there must be a continuous cycle of rebirth. For there to be life, there must be death; if there were life without death, from ancient times to the present, the world would long ago have been overpopulated.
第十五回 自在
Life must traverse the three realms of existence to experience the flow of past, present, and future. Therefore, the combination of these three realms necessitates a fundamental understanding. If humans cannot endure suffering and trials, they will remain ensnared in the vortex of Saṃsāra, unable to escape the cycle of rebirth.
第十六回 惻隱
Human beings, coexisting with Heaven and Earth as the Sān Cái (Three Powers), must act with great impartiality and selflessness to fulfill their proper role. Therefore, it is essential to possess the 'Heart of Compassion (cè yǐn)' to implement this virtue, and to cultivate the Heart of Compassion (cè yǐn) to bestow the benevolence of Heaven and Earth. This is the fundamental attitude required for survival in the mundane world.
第十七回 慈悲
Man comes from the Infinite, and descends to the Supreme Ultimate to give rise to the Two Forms. From this present world, one must understand the various karmic conditions and combinations in human life to create a future that is either good or bad. Through the various karmic conditions in human life, one can achieve the manifestation of compassion and sympathy with a heart of empathy.
第十八回 喜捨
In the mundane world, if one cannot give up what they love and stubbornly cling to what they possess, it is difficult to let go and adjust their heart. If one holds onto the notion that this life is theirs to enjoy and theirs to possess, they do not realize that according to the laws of Heaven and Earth, to give is to gain (virtue). If one cannot give, they will only enjoy what they have, and it will be hard to share the joy of giving with others.
第十九回 因果定律
It is precisely because of past causes that one’s thoughts and ideas are formed, and thus one’s actions and deeds are shaped, leading to the success or failure of any undertaking. This is the result of the karmic affinity between cause and effect. Therefore, in the realm of mortals, every affair of human sentient beings is influenced by their individual thoughts and ideas, forming a system of interconnected elements.
第二十回 思想觀念
Without human thoughts and ideas, it would be impossible to form the factors that bind one to karmic retribution. The world is shaped by one's own causes and one must bear the consequences and retribution oneself. Thus, 'the cause and its effect, one reaps what one sows,' and no one can substitute or bear the karmic retribution for another.
第廿一回 教化修持
Indeed! Every matter is shaped by human endeavor, and the guidelines set by the Azure Heaven, along with the precepts of religion, serve as the framework for cultivation. One can also be transformed through the influence and teachings of religion, thereby truly integrating oneself into the religious doctrine, and adhering to its precepts and boundaries! Otherwise, in the principles of Heaven and Earth, what should be done and what should not be done?
第廿二回 執著固化
The fundamental issue is that, with the 'power of fixation,' one can be led into 'attachment to form,' thereby continuing the process. This 'power of fixation' must be accompanied by action to unfold all endeavors. Without the 'power of fixation,' it is difficult to sustain growth in any matter. Within 'fixation,' one can place affairs in a state of dynamic development.
第廿三回 五行生剋
"Ten years the风水轮流转, ten years on the east bank, ten years on the west bank," and it is said, "three years a cycle, good and bad in turn," such is the clear teaching. This means that all sentient beings, in their innate nature, are alike and equal; yet from this equality, each, through successive lifetimes, accumulates or diminishes, thereby forming the differences between blessings and virtues, and misfortunes and evils.
第廿四回 命理人生
The Five Elements and the Eight Trigrams evolve, thereby transforming the destinies of all beings through the interplay of feng shui and geography. The latent causes (Hán Yīn) of the beings' predestined fates and their innate celestial dispositions are all subject to self-transformation and self-execution. It is not that the Azure Heaven (Shàng Cāng) favors one being over another; rather, the distinctions arise from the actions of beings in the mundane world.
第廿五回 矛盾對立
The world is frequently affected by contradictions, leading to a lack of confidence in oneself and doubt about matters. All humans living in the world act in such a way, forming contradictions and oppositions, and are often influenced by these mutual oppositions, which affect their daily lives and thoughts.
第廿六回 時空生滅
Within time, according to the original agreements and the selection of locations, there is the yīn yuán hé hé (Convergence of causes and conditions) that generates the initial driving force. Without the time agreements and the choice of locations, it would be impossible to initiate any yīn yuán hé hé (Convergence of causes and conditions). Regardless of Heaven, Earth, or Humanity, all are constrained by it! The arising of time and space is precisely due to the agreements and the selection of locations.
第廿七回 輪迴交替
Frequently, they set limits for themselves, unable to escape the cycle of rebirth and entanglement. Each time, they are swayed by the cycle of rebirth, making it hard to see their true nature clearly. Thus, they are often ensnared in the cycle of rebirth, day after day, month after month, year after year, repeating endlessly, becoming a daily struggle to break free from the cycle of rebirth and transformation, and yet they proceed as if it were sweet honey, unable to escape the chains of rebirth, caught in the endless cycle of rebirth and transformation, feeling quite helpless!
第廿八回 生老病死
The infliction of illness and suffering upon the physical bodies of all beings is a process that everyone must pass through. Therefore, illness and suffering serve to refine and eliminate karmic obstacles. If one fails to seek medical treatment during times of illness and allows the body to deteriorate, it will be ruined, and a useful body will suddenly be plunged into the state of extinction!
第廿九回 苦空無常
Every affair has its causes and effects, and suffering can lead to physical illness and changes in thought, thus facilitating the transformation of the human world through the process of 'birth, aging, sickness, and death.' 'Birth and joy' are what humans love, while 'aging, sickness, and death' are what they detest.
第三十回 悲歡離合
Within the cycle of sorrow, joy, parting, and reunion, from morning until the depths of night, this cycle is a testament to the human experience of survival and a reflection of each person's inner landscape. The process of 'sorrow, joy, parting, and reunion' is shaped by the inner feelings and the 'Qǐ Xīn Dòng Niàn' (The Arising of Heart and Movement of Thought) in daily life, which in turn creates one's own experiences.
第卅一回 喜怒哀樂
Chapter 31: Joy, Anger, Sorrow, and Pleasure

The emotions of joy, anger, sorrow, and pleasure are the manifestations of the heart's responses to the myriad phenomena of the world. When the heart is pure and unobstructed, these emotions arise naturally and dissipate without trace, like clouds drifting across the sky. However, when the heart is clouded by delusion and desire, these emotions become entangled, leading to suffering and affliction. The practitioner of the Great Dao should seek to cultivate a heart that is clear and serene, allowing emotions to flow freely without attachment, thus realizing the true nature of the mind and attaining liberation.
第卅二回 得失心態
Life in this world is the interplay of Yīn Yáng, forming a world where Yīn and Yáng are mutually dependent. Where there is Yīn, there must be Yáng, and where there is Yáng, there must be Yīn. Darkness and light alternate, and light emerges from darkness. The human world is a continuous cycle of Yīn and Yáng, and at every juncture and stage, a balance of gain and loss is formed!
第卅三回 陰陽相待
In the celestial realm, the sun and moon must illuminate the earthly plane, reflecting the light of the stars. This process is consistent throughout the solar system, and within the Three Realms, it is bound by the laws of karmic conditions and retribution. Therefore, the interdependence of Yin and Yang is inevitable!
第卅四回 天地造化
In the human world, where Relative Yin and Yang prevails, in every aspect, there must be the opposition of Yin and Yang, Heaven and Earth. In the cycle of Yin and Yang and the transformation of Heaven and Earth, sentient beings must clearly understand their own innate essence to transcend the Three Realms through cultivation in the mundane world. Thus, the human world is the ‘Realm of Life Transformation’.
第卅五回 宇宙演化
Most find it even more challenging to adapt to life in the Qi Realm and further descend to the Xiang Realm, where they engage in various human activities; in ancient times, humans could understand everything in the Heavenly Realm, but after many cycles of rebirth, they became lost and could no longer comprehend their original place in the Heavenly Realm. In the mundane world, they must rely on the guidance of immortals, Buddhas, and enlightened sages to understand the Heavenly Realm.
第卅六回 回歸收圓
The Heart-lamp of the Great Way, the Heavenly Virtue of the Great Way, and the Return and Gathering In of the Great Way have been published, and the true interpretation of the Great Way is nearing completion. It is necessary to achieve the return and Gathering In of all beings through the power of truth in the mundane world. One must truly elevate and manifest one's Buddha-nature to return, not solely relying on the guidance of immortals and Buddhas to return to the original, unconditioned state of the Infinite.
◆ Postfaces & Praises ◆
跋一
All survival in the human world must be achieved step by step, 
To reach the Lotus Buddha Land, 
Returning to the Infinite Immortal Land, the Pure Land! 
The completion of the Heavenly Books at the Chongxin Daoist Temple, 
Including 'The Great Dao's Return' and 'The True Interpretation of the Great Dao,' 
Brings genuine benefits.
跋二
Wuji Great Dao Temple, Chongxin Hall
跋三
The True Lord of the Nine Heavens, Master of Destiny, descended to write the postscript at
◆ Decrees & Forewords ◆
凡例
The True Explanation of the Great Dao is a testament to the compassion of the heavens, which extends to all beings in the universe. It serves as a foundation for future spiritual education, helping learners understand the process of the interplay of causes and conditions in life.
◆ Postfaces & Praises ◆
完 書 繳 旨
Before the Wuji throne, the Holy Mother and the Nine Heavens Mystic Lady descend to the Daoist hall.
◆ Prefaces ◆
《大道真詮》 編輯誌
Thus, good causes inevitably yield good retribution, and evil causes yield evil retribution; this is an immutable law. Yet, through human actions, a good cause can be altered to yield evil retribution, and an evil cause can be transformed to yield good retribution. What is the reason for this? It all lies in one's thoughts and concepts, combined with choices shaped by experience! It is about transforming human thought to shift one's perspective.
《大道真詮》 推薦序
If one allows oneself to be hindered from further progress, one may find oneself in an irredeemable state. The truth of the law of cause and effect cannot be erased. No matter how supreme, vast, excellent, or noble the practice environment may be, it cannot be attained or personally verified if one does not follow this truth.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Infinite bestows its sacred command, exalting the truth of reverence and virtue.
◆ Prefaces ◆
序一
The True Interpretation is the truth that heaven and earth follow. If one can use the truth as the foundation and standard for cultivation, it must be an unchanging truth that applies universally. Otherwise, if only human reason is used to act in the world, it is merely a direction that all beings possess. By combining the truth with reason, one can achieve the growth and enlightenment of all beings.
序二
Infinite Dao Hall, Imperially Decreed Chongxin Hall
序三
Chongxin upholds virtue and writes the heavenly note, further elucidating the true explanation.
◆ Main Text ◆
第一回 原意（無極之一）
It is necessary to correct one's mindset, to establish an unchanging initial heart. This is the condition that must be met for cultivation in this life. If one is influenced by external factors in the present world, it will be difficult to unfold the tasks and actions one should undertake. It is essential to elevate oneself, for the conditions and factors are determined by oneself.
第二回 初基（無極之二）
If humans can lay a solid foundation in the initial stages, they will not deviate! Therefore, the initial foundation is the original essence of all living beings and humanity. One must understand the original nature, and how humans can stand between Heaven and Earth, coexisting, co-prospering, and co-surviving with all living beings. This is the compassion and innate goodness that humans must possess.
第三回 貫一（一本） （無極之三）
In the essence of the One, the Pre-heaven origin is inherent, yet it is also influenced by past karma. Therefore, in this life, one must adhere to the principle of 'one unifying thread' to restore the innate Pre-heaven nature. Man originates from the Infinite, descending to the Supreme Ultimate, giving rise to the Two Forms, and then the Four Images, manifesting the Five Virtues, and finally entering the Eight Directions, from which all karmic conditions arise.
第四回 太極
Before the Infinite was moved, all was harmonious and innocent, living in perfect unity. The entire realm was bathed in the radiance of the Infinite, a reflection of purity, joy, and innate goodness. Due to the influence of external conditions and the sway of other realms, once the first desire arose, it marked the beginning of 'one origin dispersing into myriad forms,' and the descent from the Infinite Heavenly Realm to the qi realm was swift. The qi realm, being exceedingly polluted, could not accommodate the conditions necessary for survival.
第五回 兩儀
This original true spirit is also the initial Self-nature. When it descends into the realm of Qi, it is divided into Yin and Yang, and is subject to the mutual dependence of Yin and Yang. Thus, all things in the world can unfold. Although this is so, in the Pre-heaven, there is no distinction between you and me, no distinction between this and that, no division of Yin and Yang, no mutual dependence, no Two Forms, and no distinction of male and female.
第六回 四象
In the state of Suchness, because everything is in its initial stage, it is relatively free from imperfections, maintaining its pristine quality. From this original source, all things begin! After the Four Images: the world is divided into East, South, West, and North, and in the phenomenal world, human beings must traverse the four directions to find a place to stand.
第七回 八方
To form the eightfold angles for continuation, and within these eightfold positions, to allow sentient beings to suitably dwell in the present human world, thus! The establishment of directions begets all else, and following the eightfold positions, the karmic affinities of human life unfold. From this point onward, the various actions of the human world enable sentient beings to exist in the current age.
第八回 含因
Therefore, in their essence, they have not yet been affected by the present world's conditions, and thus have no other influences. Only after humans descend to the mundane world and accumulate through successive lives does the latent cause exist. In the Pre-heaven, however, it is the initial state of Ignorance, which governs and influences everything. Ignorance is the primary cause, and it is the latent cause itself.
第九回 人生
All sentient beings possess a great capital, which is none other than their physical form. This very form enables them to act within the realms of Heaven and Earth, to conduct affairs among humanity. Indeed, it is only by possessing a human body that one can truly engage in all karmic affinities, both formed and unformed, and thus fulfill the necessities of all life processes.
第十回 萬法
In comparison, all actions must be guided by the heart to expand the myriad conditions and dharmas. In the human world, it is essential that people practice and act, otherwise, even if they can observe the immortals and Buddhas, it would merely be a sphere of spiritual light. How could there be true substance? It is very difficult! In the human world, it is necessary to have a substantial physical body.
第十一回 唯心
Human beings, through all dharmas, create the world. Yet, the actions and deeds of beings are inseparable from the self, which is the 'selfishness' that contributes to the 'public' good of all. In the creation of all dharmas, the heart-mind is the sole creator, while all phenomena are guided by material conditions. This inevitably leads to the accomplishment of all beings and the self, allowing each to grow and benefit from the 'selfish' actions within.
第十二回 萬殊
Therefore, after the One scatters into the myriad phenomena, humans expand outward, each with a special mission: to benefit all things and beings, and to protect other living creatures. If they fail to benefit all things and beings, human existence will not be the only one, but rather a part of the food chain and the web of affairs.
第十三回 唯物
The mundane world is manifested by 'All dharmas arise from the mind.' It is through the purification of the heart that religious practitioners must have a basic attitude and understanding. All conditions of human life, if they cannot be transformed by 'All dharmas,' must be shaped by 'All dharmas arise from materiality' to truly implement life in the mundane world.
第十四回 生死
The continuous alternation of life and death among all things applies to all sentient beings and living organisms, from ancient times to the present. The only things that have endured to this day are the immovable mountains and the verdant pines and cypresses, for they share the longevity of Heaven and Earth. Their existence serves a special mission, which is to bear witness to the entire process of evolution.
第十五回 自在
Life in this world must interact with the external environment, allowing the body to experience and accumulate life's experiences as capital. In the mundane world, every action has a unique significance and mission, and all survival is a combination of the bitter, sweet, sour, and spicy. How can one achieve the rise and fall of life's experiences without this?
第十六回 惻隱
If human beings lack the Heart of Compassion (cè yǐn), the world between Heaven and Earth becomes devoid of sentiment. When all things are treated as mere straw dogs, humans are reduced to mere grass, merely one of the myriad creatures in the cosmos, unworthy of veneration. However, humans can partake in the creative power of Heaven and Earth, and thereby bring about blessings for all things.
第十七回 慈悲
Only with empathy can one have compassion and sympathy, and be willing to give and to let go. This will inevitably lead to the cultivation of blessings in the human world, and align with the fundamental causes of all beings. The display of compassion is a profound personal experience, and it is the duty and responsibility of each individual to establish compassion in the human world.
第十八回 喜捨
Furthermore, it is impossible to understand the creation of Heaven and Earth, which is the shared blessing of all sentient beings. If one can share their surplus blessings with others, they will truly gain (virtue). If they cannot help others, they will only wait until their eyes close and their breath ceases, to realize what items they can take with them from this world? It is very difficult!
第十九回 因果定律
If there were no personal thoughts and ideas, how could any endeavor be initiated or evaluated as good or bad? Human beings are thus influenced and bound by preceding causes. However, before these preceding causes take shape as results, human actions and behaviors can influence and alter the quality of future results.
第二十回 思想觀念
The principle that 'causes lead to effects' is the truth of the world and has a true purpose and mission. All beings are shaped by past causes and become the recipients of karmic retribution. In human affairs, one is inevitably influenced and guided by thoughts and ideas. Therefore, whether one desires good or bad, virtue or vice, right or wrong, all are developed through human thoughts and ideas.
第廿一回 教化修持
One will understand more clearly than those who do not cultivate, and will have fewer opportunities to create negative karma. One should be guided by the precepts of religion to achieve the essence of self-transcendence. However, the teachings and norms of religion are based on unchanging principles in the world, and it is only in the mortal realm that one must consider how to use religious teachings to perfect oneself!
第廿二回 執著固化
Fixation must be accompanied by attachment to a fixed point to achieve a balanced state of fixation. When one is firmly fixed, there will be no distinction between good and evil, forming the basis and action for every affair. Without 'fixation,' it is hard for any affair to develop. To sustain the power of fixation, one must maintain a single-minded effort to unfold affairs within the convergence of causes and conditions.
第廿三回 五行生剋
As the saying goes, 'ten years of feng shui flow in cycles, ten years on the east bank, ten years on the west bank,' and also, 'three years a cycle, good and bad in turn.' This is a clear teaching for all beings in Heaven and Earth, where each in the Pre-heaven (Xiān Tiān) is the same and equal; and from this equality, each, after many lifetimes, accumulates and diminishes, thus forming the differences between good fortune and calamity.
第廿四回 命理人生
Influenced by the Five Elements—Metal, Wood, Water, Fire, Earth—and the Four Great Elements (Sì Dà) of Earth, Water, Fire, and Wind, 'destiny and fortune' are interwoven. Within this interplay, it is essential to understand that 'destiny' is pre-heaven (Xiān Tiān), while 'fortune' is Later Heaven (hòu tiān). Human thoughts and actions can alter both the innate celestial disposition and the subsequent fortune.
第廿五回 矛盾對立
Contradiction: In daily life, one often encounters matters, regardless of the religion one believes in. Before one begins to follow a religion, doubts often arise. It is through the guidance and explanations of religious predecessors that one enters the fold of faith, adhering to the principle that 'great doubt gives rise to great faith, moderate doubt gives rise to moderate faith, small doubt gives rise to small faith, and no doubt leads to no faith.'
第廿六回 時空生滅
Without the agreements of years, months, days, and hours, the sixty jiazi cycles would not come into being. If there were no selection of locations, it would be impossible to achieve the yīn yuán hé hé (Convergence of causes and conditions) that initiates all actions. It is necessary to have the selection of dates, times, and locations to facilitate the combination of people, events, and things. The yīn yuán (Karmic Conditions) of all sentient beings are thus.
第廿七回 輪迴交替
Can one create a transformation for the next cycle of rebirth? By addressing the seeds of mutual cycles, one plays the same role and repeats the same affairs daily, making it even harder to escape the cycle of rebirth and transformation. In the human world, being influenced by the daily cycle of rebirth, each day marks a new cycle of rebirth, and so it continues.
第廿八回 生老病死
Birth: In the human world, it is a joy and a beginning! The joy of birth in life gives rise to the sorrow of aging and the fear of death. Thus, 'birth and death' are the alternating cycles of saṃsāra. In this temporal and spatial realm, there is a space that concludes, and another space that begins and continues.
第廿九回 苦空無常
Human life, when one ages and remains useful, is a 'treasure.' If one ages and becomes useless, it is not good. Why is aging a treasure? Because the accumulated experience and realization of the past can become a store of wisdom, which can then be used to guide future generations. Thus, the transformation of past experiences into wisdom through aging is the reason it is a treasure.
第三十回 悲歡離合
In sorrow: it is the release of the soul's suppression. How can one express the dissatisfaction and grief that are pent up in the heart? Through sorrow, it is by tears that all inner dissatisfaction and grief are released. Sorrow arises from the heart, and only by releasing sorrow can it be transformed. This is the turning point of emotion.
第卅一回 喜怒哀樂
In this world, every sentient being in the course of life possesses joy, anger, sorrow, and happiness, which mutually illuminate one another, thus manifesting the continuous stages of human existence. Each is also influenced and swayed by these emotions, thereby highlighting the temperament of humanity and the composite of thoughts and ideas.
第卅二回 得失心態
To gain in the human world, one must necessarily make an effort, for only through effort can one achieve a harvest and gain. This effort is a combination of mental exertion and time. Without effort, there can be no harvest, and thus no gain. By investing time and mental exertion, one can achieve a reward, but the amount of the reward varies.
第卅三回 陰陽相待
This interdependence is a necessity in human life. Even before the existence of humanity, it was already present. The sun and moon illuminate the earth and its inhabitants; without their mutual illumination, all things would struggle to grow. In the extreme of Yin, there is little chance for life to flourish, and without the light of Yang, all things would remain in stasis, awaiting the right conditions to move.
第卅四回 天地造化
If one does not undergo life transformation and desires to escape the constraints of the Three Realms, it will be exceedingly difficult to achieve! In the process of the transformation of Heaven and Earth, the Sān Cái (Three Powers) of Heaven, Earth, and Humanity are established, demonstrating that humans are protected by Heaven and Earth. Without such divine protection, could sentient beings grow and survive in the mundane world? It would be very difficult indeed!
第卅五回 宇宙演化
Through the teachings of immortals, Buddhas, and enlightened sages, the process of the Heavenly Realm is elucidated, making it clear to humans who are otherwise unable to know: why must they descend from the Infinite Immortal Land to the mundane world? And why are they not allowed to return? These questions often arise: who was I before? Who is my former self? Such inquiries create significant obstacles!
第卅六回 回歸收圓
All beings in the mundane world are easily deluded by external manifestations and are preoccupied with worldly gains, leading to the original pure and kind nature being obscured by the accumulation of dust. This makes it even more difficult to prepare for true return. It is necessary to prepare the 'Evolution of the Great Way' for annotation and modification!
◆ Postfaces & Praises ◆
跋一
Continuing the works of the charitable Daoist temple, 
Together achieving the series 'The Heart Lamp of the Great Dao' and 'The Heavenly Virtue of the Great Dao,' 
Truly bringing comfort to the celestial beings, 
Certainly guiding all beings back to their origin through true interpretation, 
These are the crystallization of the efforts of immortals and Buddhas, 
And the accumulation of past experiences, 
Spreading like the spring rain over the human world.
跋二
The 28th day of the 1st month, Heavenly Movement Year of the Earth Tiger (Wuyin), at the hour of Xu
跋三
The Great Dao of Wuji, the Imperial Decree of Chongxin Hall
◆ Decrees & Forewords ◆
凡例
In the human world, sentient beings can establish their practice on the principles of the Mahayana path, thereby cultivating the bodhisattva stage of enlightened beings, and ultimately achieving the Buddha body of their self-nature, the lotus fruit of Buddhahood.
◆ Postfaces & Praises ◆
完 書 繳 旨
On behalf of the Mother, the Imperial Decree is proclaimed, initiating the True Explanation of the Great Dao to guide the good.
◆ Prefaces ◆
《大道真詮》 編輯誌
The law of cause and effect is an immutable truth. Yet in their actions, sentient beings are often swayed by external circumstances. When 'good causes yield evil retribution' manifests, it indicates that one's past causes were rooted in virtue. Having embarked on human actions from a foundation of virtue, how should one proceed? Sometimes, erroneous thoughts, concepts, and choices will inevitably cause a good cause to result in evil retribution.
《大道真詮》 推薦序
'Cause and effect' is the fundamental truth of the world, and it has a genuine purpose and mission. People are shaped by past causes and become the recipients of their consequences, which are inevitably influenced by their thoughts and concepts. Thus, whether one desires good or bad, virtue or vice, right or wrong, it all stems from human thought and action.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Great Dao reveals the universal truth, guiding all beings to return to their true selves.
◆ Prefaces ◆
序一
In reality, the present era requires basic principles. It is people who promote the Dao, not the Dao that promotes people. If the Dao could promote people, it would mean that people lack compassion. The sage said: 'Treat all things as straw dogs,' which is due to the lack of compassion in humanity. If people practice kindness and virtue, they will have a place in heaven and earth, and their lives will be peaceful and prosperous.
序二
The 18th day of the 8th month, Heavenly Movement Year of the Fire Ox (Dingchou), at the hour of Xu
序三
Naturally, the truth will be celebrated, and the merit of the Imperially Decreed Daoist hall will be boundless.
◆ Main Text ◆
第一回 原意（無極之一）
Humans stand between Heaven and Earth, receiving the protection of Heaven and Earth, and can uphold the Three Powers. It is necessary to have virtuous nature to achieve oneself and to benefit sentient beings. Among all things, only humans possess the ability to think. If one can stand between Heaven and Earth with unique advantages, one can stand in the vast universe. Yet, humans are but a grain of sand in the ocean. What should one do?
第二回 初基（無極之二）
Otherwise, humans, being the most intelligent of all living beings, may use their wisdom to exclude others, and when they bully the weak with their strength, they will inevitably fall into the trap of using their intelligence to oppress others. Human wisdom and thought can alter the transformations of Heaven and Earth. By cultivating the initial foundation of compassion and goodness, humans can bestow blessings upon all living beings, which is the great fortune of all living beings!
第三回 貫一（一本） （無極之三）
In the present world, man is influenced by external environments, making it difficult to see his own original nature. Due to the dispersion of the One into myriad differences, if the essence of the One spreads throughout the universe, it becomes exceedingly difficult to return to the One. This is precisely why one must be moved by the One and adhere to the principle of 'one unifying thread' to facilitate all karmic conditions, and it is indeed so!
第四回 太極
Thus, they naturally fell into the realm of form, which is the present Earth (Yín) star system where humans dwell. Gradually adapting to the conditions of survival, they initially found it difficult to adjust to their lives. Over time, they developed the necessary thought processes to choose environments that could support their existence, and were influenced by the process of 'survival of the fittest' and natural selection.
第五回 兩儀
All are the serene essence, and before all things unfold, it is the source of Self-nature and Buddha-nature. In the Supreme Ultimate, the Two Forms arise, and because there is mutual dependence, there is Yin and Yang. Therefore, all beings and things in the present world must possess these conditions to have the space for survival today. Time and space together manifest the necessity of life today!
第六回 四象
In the world of phenomena, there are the four seasons: 'Spring, Summer, Autumn, and Winter.' Human beings must live in such a space; if they were to live in the extreme polar regions, the environment would be unsuitable for human survival. To live there, one must adapt to all the species that can survive in those regions.
第七回 八方
The connection points of the eight directions, each with its unique angle and function, originate from the 'Pre-heaven Eight Trigrams' transforming into 'Pre-heaven Qualities.' The Pre-heaven Eight Trigrams then evolve into the Later Heaven Eight Trigrams, which can be used to divine all the transformations of Heaven and Earth, as well as the overall process of the evolution of beings and all things.
第八回 含因
Latent causes: to bear fruit, they must be triggered by 'contact with conditions.' Only then can they become the fruit of retribution. Thus, the transformation of latent causes, from the initial state of ignorance, accumulates life after life to the present. Can human beings understand how many lifetimes have passed? Can they transform latent causes to achieve themselves?
第九回 人生
In the course of human life, one must undergo various processes, which can only be carried out through the physical body, enabling action and achievement. Without such a body, one would necessarily belong to the realm of the holy, the immortals, the Buddhas, or the spirits. The living souls of humanity in this world can utilize their physical forms as the foundation for the unfolding of all karmic affinities, which is their very essence, allowing for all actions and movements.
第十回 萬法
Thus! Only through this can all karmic conditions of good and evil be initiated. The myriad dharmas are precisely achieved through the actions of all beings, forming the basic connection between themselves and others. Through the evolution of latent causes, they attain karmic rewards. After descending into the mundane world, all beings are unaware of the direction they should take. It is necessary to go through the experiences and the convergence of causes and conditions of the human world.
第十一回 唯心
All dharmas! Are determined by the mental state and actions of beings, precisely by the 'selfish' actions of individuals aligning with the 'public' actions of the masses. Human beings must 'transform the selfish into the public' to meet the necessary conditions for the society and state. In all dharmas, beings achieve their growth through their mental state and actions, thus creating all things.
第十二回 萬殊
If there were no need for food to sustain human life, how could the masses have the space to survive? If all beings (animals) did not require food to live, how could they have the means for sustenance? It is through the food chain that all beings and things are able to survive and thrive in the human realm. This chain of sustenance is the foundation of the food chain.
第十三回 唯物
Religious practitioners often escape the human realm, which can lead to an inability to achieve a smooth and harmonious state in the mundane world. However, religious practitioners are different from ordinary beings; they are less likely to be contentious and can restrain their desires and pleasures, understanding that all things in the human world are merely borrowed and used.
第十四回 生死
In the mundane world, every species of sentient being and organism, whether animal or plant, contributes to the cycle of life and death, which is the driving force behind the continuous alternation of existence. This alternation of life and death in the mundane world allows the current sentient beings to stand firm in this world. If all things neither lived nor died, they would share the lifespan of Heaven and Earth, but how could they possess such enduring longevity?
第十五回 自在
If one is only subjected to bitterness and hardship, it will certainly prevent beings from transcending difficult circumstances. If one is only immersed in sweetness and ease, it is a state of favorable conditions. In such a favorable state, if everything is too smooth, one can easily become lost in the mundane world and even create numerous opportunities for sin, forming the seeds of rebirth for the next life.
第十六回 惻隱
Regardless of the various evil deeds committed by humans in the mundane world, they are surely the result of their own karmic obstacles (Yè Zhàng). To understand and resolve these karmic obstacles (Yè Zhàng), it is necessary to undergo the cleansing and transformation through religious teachings, so that the Heart of Compassion (cè yǐn) can be manifested. This allows true blessings and well-being to be bestowed upon all sentient beings, enhancing the survival and comfort of humans and all things.
第十七回 慈悲
The manifestation of compassion must first be rooted in empathy. Without empathy, it is difficult to fully realize the essence of compassion. For compassion is the inherent quality of all beings, and it is through compassion that one can stand firm in the human world, cultivating virtuous karmic conditions and blessings.
第十八回 喜捨
Indeed, can one take with them what they desire and possess in this life? Everything is difficult! One only carries their own 'sins and blessings.' One should know that when humans are born, they come with nothing but a naked body and empty hands, and they leave with nothing, not even a single thing.
第十九回 因果定律
Thus, good causes will inevitably bring good rewards, and evil causes will bring evil rewards. This is an unchanging principle. However, human actions can change good causes into evil rewards and evil causes into good rewards. What is the reason for this? It lies in one's own thoughts and ideas, and the choices made based on experience! It is the transformation of human thoughts and ideas that changes one's perspective.
第二十回 思想觀念
Only then do actions and movements arise, as the Buddha has said: human consciousness is judged by the mò nà shí (Manas consciousness), and then stored in the ā lài yē shí (Ālaya consciousness), which contains the 'karmic seeds.' When these 'karmic seeds' encounter the convergence of causes and conditions, they form one's thoughts and ideas, augmented by previous experiences.
第廿一回 教化修持
Indeed! The purpose of religious teachings is not to bind or trouble oneself. Cultivation and transformation should be a delightful and joyous endeavor. How can one change one’s temperament through the influence of religious teachings? One must adjust what was once acceptable and what was not, all of which is within one’s own capacity and forms the basis of one’s actions!
第廿二回 執著固化
Chapter 22: The Necessity of Commitment and Focus

To foster growth in the human world! Thus, commitment and focus: these are the continuous forces of holding fast, for it is through ‘commitment’ that ‘focus’ is achieved; commitment and focus—indeed, they are the combination of drive and direction, leading to sustained accomplishment. In regard to the ‘drive of commitment,’ adding the ‘direction of focus,’ this is the essential process and method of commitment and focus.
第廿三回 五行生剋
Every being in the human world is blessed and protected by the compassion of Heaven and Earth, which is the great fairness and virtue of Heaven and Earth. All things and beings are cared for by Heaven and Earth without distinction, without separation, and without regard for high or low, or who receives more or less. This is the great love and protection of Heaven and Earth, ensuring justice and equality!
第廿四回 命理人生
'Destiny and fortune' govern all aspects of human life. Only when destiny and fortune are combined can the formation of life in the mundane world be fully realized, beginning with the convergence of causes and conditions (yīn yuán hé hé) from the external world. While fortune can be altered, destiny cannot, as it is determined at the moment of birth (落塵土), when everything is already predestined. Hence, the saying, 'destiny is like bone, unchangeable even with a knife.'
第廿五回 矛盾對立
Although one has entered the ranks of religious practice, contradictions often arise. Can one transform the 'errors' in these contradictions into the power of faith? Before one begins to practice a religion or engage in commerce, when deciding on matters and making choices, one has not yet formed a definitive decision and cannot foresee the future, making it difficult to settle the mind.
第廿六回 時空生滅
For example, in the Chongxin Dào Chǎng (Dao Hall): the writing of the 'True Interpretation of the Great Way' Heavenly Scriptures is agreed upon by Shàng Cāng (The Azure Heaven) to occur every Tuesday and Friday at the hour of Xu, in the Chongxin Dào Chǎng (Dao Hall). Using the 'Golden Finger Dharma', the writing and elucidation of the teachings are carried out, with the arrival of immortals and Buddhas at the appointed time, contributing to the sublime creation of the Heavenly Scriptures.
第廿七回 輪迴交替
Daily existence cannot escape this cycle, and indeed, it is the cycle of rebirth that dictates the alternation. Each day is the same, does human life become like a machine, endlessly repeating the cycle of rebirth? Every day, the same affairs are repeated, thus, without realizing it, they are influenced by the cycle of rebirth.
第廿八回 生老病死
Regardless of birth and death, both are constrained by time and space, which facilitate the cyclical rotation of time and space. Only through this cyclical rotation can birth and death be recombined. If one does not make good use of the useful body in life, one will merely wander through the world in a state of ignorance, having come and gone without purpose. What will the future hold? It is very difficult to know!
第廿九回 苦空無常
If one ages and falls ill, it becomes difficult to ensure the well-being and freedom of future generations. If one ages and suffers from prolonged illness, few descendants will remain to care for their parents and elders with unwavering devotion. Therefore, the saying 'prolonged illness has no filial children' arises from this, yet there are still many who are truly filial.
第三十回 悲歡離合
Sorrow is also the point at which all matters converge. Therefore, the sorrow that the masses experience is a form of emotional relief. Sorrow represents the outpouring of personal feelings. If suppressed within the heart and body, it will inevitably cause harm to both the physical and spiritual well-being, as well as make it difficult to bear the pressure!
第卅一回 喜怒哀樂
In this world, every sentient being in the course of life possesses joy, anger, sorrow, and happiness, which mutually illuminate each other, thus manifesting the continuity of every stage of human life. Each one is influenced and swayed by these emotions of joy, anger, sorrow, and happiness, thereby highlighting human temperament and the composite of thoughts and ideas.
第卅二回 得失心態
Moreover, whether the effort is sufficient to bring about a corresponding karmic reward depends on one's Fú Bào (Karmic reward / Blessings). Those who are blessed require less mental exertion and time to achieve their goals, and this is determined by the amount of their blessings. When blessings are insufficient, even great effort in time and mental exertion may not yield the expected reward.
第卅三回 陰陽相待
Each day begins in silence and is set in motion. The growth of a day is sustained by the universal light of the sun, which brings an unending radiance. When Yin reaches its peak, Yang must emerge, and when Yang reaches its peak, Yin must flourish. This is the true principle of heaven and earth, far beyond the ordinary human understanding.
第卅四回 天地造化
Could they also transcend and elevate in the human world? This too would be very difficult! The divine protection of Heaven and Earth is such that Heaven covers with virtue and Earth supports with virtue, shading all sentient beings. Despite the lack of gratitude from sentient beings, Heaven and Earth do not abandon them. All is governed by the Great Way, allowing all sentient beings to survive in the human world.
第卅五回 宇宙演化
Due to the accumulation of many lifetimes of rebirth, layers of defilement cover the Self-nature, making it difficult to understand the original intention of returning to the Infinite Immortal Land; the Azure Heaven observes the sentient beings who have descended to the mundane world and sees that they are obscured by the defilements of the mundane world, unable to comprehend their past lives' original causes, a truly helpless situation!
第卅六回 回歸收圓
Human beings in the mundane world are prone to losing their original, pre-heaven Buddha-nature—Self-nature. Therefore, returning to their original abode is more challenging. This provides all fallen human beings with the impetus to grow and ascend, enabling them to return, transcend, and achieve perfection and liberation in this very life.
◆ Postfaces & Praises ◆
跋一
Step by step, humans and all beings transform their existence and faith, 
Achieving both self and others, 
Benefiting from various resources of heaven and earth, 
This is the highest truth, the best guide for cultivation!
跋二
The True Lord of the Nine Heavens, Master of Destiny
跋三
The 28th day of the 1st month, Heavenly Movement Year of the Earth Tiger (Wuyin), at the hour of Xu
◆ Decrees & Forewords ◆
凡例
The True Explanation of the Great Dao is about to be published. We hope that sentient beings will participate in the printing efforts, allowing more beings to walk the path of truth and achieve the bodhisattva practices of generosity and wisdom.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Imperial Decree is to be read aloud in the hall, with all deities and spirits bowing in reverence, maintaining proper decorum!
◆ Prefaces ◆
《大道真詮》 編輯誌
If a practitioner believes that the religion they follow is supreme above all others, they are deluded by an illusion of self-aggrandizement, vanity, and the desire to be the most superior. This causes them to ignore the equality of all religions and the equality of spiritual practice, leading them to cultivate good causes without reaping good retribution.
《大道真詮》 推薦序
In the world, actions and accomplishments require the use of the mind to think and adjust. This involves the combination of thoughts and concepts, which then lead to action. Human actions must be guided by accumulated past experiences to leverage them effectively. By using the mind to think, one can understand the origins and developments of situations in the world.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Tonight, we respectfully receive the noble decree of the Infinite, descending to the hall for announcement. All divine and human beings must bow in reverence, without any breach of decorum!
◆ Prefaces ◆
序一
Ancient Buddha Daoji of Nanping
序二
Ancient Buddha Daoji of Nanping
序三
With true heart and sincere intent, the connection is revealed, 
Nurturing all beings, virtues are added.
◆ Main Text ◆
第一回 原意（無極之一）
If one considers the eternal duration of Heaven and Earth, comparable to the eternity of the universe, humans are insignificant and cannot be compared. Among the Three Powers, humans, protected by Heaven and Earth, must strive for self-elevation. They can transform their latent causes and reform themselves, which is the essential task of this life.
第二回 初基（無極之二）
It is also the great fortune of all sentient beings! If humans are not compassionate and use their strength to bully the weak, yet the Azure Heaven has the virtue of cherishing life, ensuring that all living beings can coexist, co-prosper, and co-survive, living harmoniously in the space of Earth. Humans must inherently possess the original goodness, which is 'At the beginning of life, nature is originally good.'
第三回 貫一（一本） （無極之三）
Man, born into this world, undergoes various processes of existence. Due to the physical body, it is difficult to truly return to one's original nature. Instead, one tends to expand outward. How can one transform the negative influences of the external environment into positive signs? Thus, guidance by the original nature is essential, making it difficult to enter one's Self-nature, which is Spirit Mountain (the platform of the spirit).
第四回 太極
Gradually, they became tainted and could no longer restore their clear and bright original nature. Layer upon layer, these impurities accumulated, making it impossible to trace back to the original place of their descent. Humans often look up to the distant horizon, as if their original home lies in the far reaches of the sky, yet they cannot return to their original nature or trace their origins.
第五回 兩儀
In ancient times, it was also thus. In the present age, sentient beings are more likely to be endowed with blessings and karmic rewards, which are bestowed by the Azure Heaven and are the result of the benevolent Qi of the present religious practices. It is precisely the human beings of Penglai Immortal Island who all share a common karmic reward; although this is so, if they do not actually practice cultivation, it will be difficult to generate benevolent Qi, and it will be difficult to attain karmic rewards.
第六回 四象
Because these regions are less suitable for human life, the Four Images are thus differentiated in this way. Everything in the phenomenal world is influenced by the four directions and the four seasons, leading to: Spring plowing, Summer growth, Autumn harvest, and Winter storage. If we were to compare a human year to a human life, what would it be like?
第七回 八方
From these transformations, we understand the conditions of human existence, which include the phases of brightness and darkness, fullness and emptiness. These phases reflect the ups and downs of life, which can be discerned through the Eight Trigrams. Whether one's fortune is flourishing, declining, smooth, or obstructed, all can be known through the transformations of the eight directions, revealing the gains and losses, blessings and misfortunes of life.
第八回 含因
When humans first descend to the mundane world, Ignorance accompanies them. Otherwise, no one could have any experience in the present world. It is necessary to undergo all external spiritual tests (kǎo mó) to influence human experiential knowledge, which accumulates over the course of survival, providing the necessary means for life, derived from basic sustenance and comfort.
第九回 人生
Indeed, the human body is of use only in this life. If one enters another realm, whether they will possess a human form or an animal form is uncertain. Yet, in those other realms, which are not of the human world, one would exist solely in a spiritual domain. In the spiritual domain, one must possess the Five Supernatural Powers, which are rarely found in the human world.
第十回 萬法
All dharmas arise from the mind; this is the primary impetus for all manifestations. Therefore, if this primary impetus cannot be achieved, it will be difficult to converge causes and conditions, and thus impossible to reach the beginning of the myriad dharmas. In the human world, it is necessary to use the human physical body, that is, the body, which is interconnected with all plants and animals, forming the food chain and the chain of affairs in the human world.
第十一回 唯心
Consider the present era, characterized by technological civilization and abundant knowledge. Can the experience of growth be shared to benefit all beings under Heaven, thereby fostering the necessary attitude and actions for oneself and all beings? In the mundane world, the heart and nature of beings serve as the driving force for growth and worldly conduct.
第十二回 萬殊
Carefully observe all beings and things, which must rely on the food chain to continue their existence. Without the need for food, there would be no chance or motivation for survival. The food chain is necessary for the rise of the web of affairs. If all beings and things did not require food, there would be no web of affairs.
第十三回 唯物
What can be eternal and unchanging? Religious practitioners also exude a gentle and amiable demeanor, fostering good relations and good conduct. In the mundane world, they understand through cultivation that this body is useful only in this life, and after passing, it cannot be used again. Therefore, they are more aware of how to conduct themselves.
第十四回 生死
Thus, 'the soul is imperishable, and Suchness is imperishable.' In the human world, one must have profound blessings and merit to enjoy a lifespan as long as that of Heaven and Earth. Life and death are an unalterable truth for humans; what can be born must die, and what can die must be reborn. This is the continuous process of the cycle of saṃsāra.
第十五回 自在
If one is always in adverse conditions, it is difficult to provide the impetus for growth. Therefore, both favorable and adverse conditions are necessary in the human world, and they must be a combination of the bitter, sweet, sour, and spicy to create the ups and downs of human existence. This also results in many negative experiences in the human world. How can one dispel the illusions of the human world?
第十六回 惻隱
Heaven and Earth are imbued with sentiment, and humans possess the Heart of Compassion (cè yǐn). If humans lack the Heart of Compassion (cè yǐn), Heaven and Earth will be devoid of sentiment! This is because the heart of Heaven and Earth is a reflection of the human heart. The good and evil, the compassion and empathy of humans, can create blessings for all things. If they fail to serve as a refuge for all sentient beings, it is due to a lack of benevolence, leading to many karmic obstacles (Yè Zhàng) and entanglements.
第十七回 慈悲
Furthermore, the manifestation of compassion in all beings must be accompanied by the heart-mind. Only then can it be passed down from the top to the bottom. Using the essence of compassion to create karmic combinations in the human world, one must have a clear direction and opportunity for goodness to present oneself with self-discipline, avoiding evil.
第十八回 喜捨
The enjoyment of glory and wealth by human beings in the mundane world is merely the result of accumulated blessings from past lives. If one can enjoy karmic rewards in this life, but does not cultivate more blessings, will they possess the same rewards in the next life? It is very difficult! To give is to gain: one must nurture and nourish 'virtue' to truly gain (virtue).
第十九回 因果定律
The law of cause and effect is an immutable truth. In their actions, sentient beings are often influenced by external circumstances. Therefore, even when the preceding cause is virtuous, the virtuous cause may lead to an evil reward if human thoughts and ideas and choices are erroneous, which will inevitably affect the transformation of good causes into evil rewards.
第二十回 思想觀念
One can then discern whether an action should or should not be taken, make decisions, and issue commands, becoming the primary initiator of actions. Only then does one possess the power to act. With thoughts and ideas, one can make changes and adjustments in the world. Without thoughts and ideas, one cannot connect the conscious mind, the mò nà shí (Manas consciousness), and the ā lài yē shí (Ālaya consciousness).
第廿一回 教化修持
The purpose of teaching and transformation is to change the adverse Hán Yīn (Latent Cause) from past lives, to make adjustments and modifications in this life. In past and accumulated lives, beings cannot comprehend the extent of their Yè Zhàng (Karmic obstacles). In this life, they encounter dissatisfaction and setbacks that test them. How do all these trials and tribulations come about?
第廿二回 執著固化
This promotes growth in the human world! Therefore, fixation and attachment: they are the continuous power of fixation. It is because of 'fixation' that there is 'attachment.' Fixation and attachment—this is the combination of dynamic power and fixed position, leading to continuous achievement. Regarding the 'power of fixation,' combined with the 'force of attachment,' this is the necessary process and method of fixation and attachment.
第廿三回 五行生剋
All beings and things have form and substance, and in their existence, they are governed by the Five Elements (Wǔ Xíng) of Metal, Wood, Water, Fire, and Earth, which generate and overcome each other. Thus, Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, and Earth generates Metal. In this cycle of generation, the sustenance and growth of all things are achieved, and through the Five Elements, all things and human beings are brought to fruition.
第廿四回 命理人生
The fortune of Later Heaven (hòu tiān) can only be changed through human thoughts and actions. The guidance and interpretation of destiny and fortune in the mundane world vary among many schools, each viewing an individual's celestial disposition and fortune from a different perspective. If the innate celestial disposition is already predestined, it cannot be altered.
第廿五回 矛盾對立
The spear is a sharp weapon for attack, and the shield is a barrier to defend against attacks. 'Spear and shield' must both be directed outward to penetrate the defenses of others and break through their obstacles. If both the spear and shield are directed inward toward oneself, they will inevitably cause self-harm.
第廿六回 時空生滅
This is the time agreement, and the spatial selection is the choice of location, which is the Chongxin Dào Chǎng (Dao Hall) where the Heavenly Scriptures are written. The gathering of the immortals and Buddhas, along with the virtuous scholars and the Sān Cái (Three Powers) and six departments, is further supported by the presence of various celestial immortals and Buddhas, as well as the protection of the eight celestial guardians.
第廿七回 輪迴交替
Each day's cycle is a minor matter, and each month's cycle is hard to escape, but the yearly cycle is even more helpless! And a lifetime is a great cycle of rebirth, and the next life may repeat the same opportunities and actions. If one has already transcended this life's cycle of rebirth, they may be reborn in another world or sink into another cycle of rebirth!
第廿八回 生老病死
If, however, one can cultivate and rectify past mistakes in this life through the improvement of one's thoughts and concepts, and if one can put these improvements into practice in daily life, then there is a chance for achievement. Otherwise, one will remain in a state of ignorance throughout life. Will the same opportunity be available in the next life? It is very difficult to understand how to overcome such ignorance!
第廿九回 苦空無常
It is more difficult for humans today to be filial. This is due to the changing times, or has the ancient ethical principle of 'filial piety' been abandoned in the modern world? The ancient saying 'filial piety begets filial children, disobedience begets disobedient children' is a clear teaching, indicating that one should not let aging and illness lead to a change of heart.
第三十回 悲歡離合
Joy: it is a manifestation of happiness. Humans have many things they love, and when they can follow their hearts and achieve their desires, they can experience happiness according to their own will. This is the expression of joy. Joy also represents what one loves and is willing to endure.
第卅一回 喜怒哀樂
Joy: In life, it is the state of the heart-mind that one is willing to bear and enjoy. All 'joy' arises from external circumstances and influences the inner emotional state, thereby enabling 'joy' to be cherished in the world, making it more readily accepted. This is the very essence of 'joy,' and it brings a radiant smile.
第卅二回 得失心態
The most crucial aspect in this process is the transformation of one's mindset and the correctness of the methods used, for this is what forms the balance. Therefore, to gain in the human world, one must find the intersection of mental exertion and the temporal and spatial dimensions. Without the proper convergence of these conditions, it is impossible to achieve the yīn yuán hé hé (Convergence of causes and conditions) that brings about the reward after the effort.
第卅三回 陰陽相待
At the initial movement of Yang, it gradually reaches its zenith at noon. Thereafter, it moves westward, symbolizing the transition from youth to old age. This process is only possible after the initial emergence of Yang. The sunlight nourishes all living things, while the dominance of Yin brings a period of stillness, which is not static but rather a state of potential.
第卅四回 天地造化
Humans, as the most intelligent of all beings, must understand that in the human world, it is not merely through human thought and action that the laws of Heaven and Earth can be altered, but rather through personal cultivation as a turning point! The Azure Heaven is compassionate and acts without self-interest, covering and supporting all sentient beings and the myriad things, never favoring any individual.
第卅五回 宇宙演化
Thus, tracing the past becomes even more difficult. For human beings, living in the mundane world, they only know of the sun, moon, stars, and the bright sky, unaware that each being originally descended from the stars of Heaven, and through the accumulation of many lifetimes in the mundane world, they have become obscured by defilements, leading them to be influenced by the qi and environment of the mundane world.
第卅六回 回歸收圓
The Hall of Reverent Mind continues to write the series of the Heavenly Scriptures of the Great Way, building a solid foundation before delving into the worldly path. By engaging in the world and then transcending it, the process becomes more grounded, allowing for the manifestation and elevation of one's Self-nature.
◆ Postfaces & Praises ◆
跋一
The Imperial Lord of the Northern Pole, Xuantian Shangdi, descended to write the postscript at
跋二
From the Nine Heavens, the Infinite descends to the Supreme Ultimate,
Guiding the sentient beings in the mundane world.
跋三
The Grand Chairman, the Holy Emperor Wenheng of the Southern Heaven
◆ Decrees & Forewords ◆
凡例
Those who have any desires can support the publication of The True Explanation of the Great Dao, whether through preaching, listening, printing, or distributing. The heavens will consider their merits and bestow rewards, helping to eliminate karmic obstacles and foster selfless and non-action sacrifices.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Imperial Decree is now being read.
◆ Prefaces ◆
《大道真詮》 編輯誌
Often, in the course of spiritual practice, practitioners are constrained by the teachings and misconceptions passed down from predecessors, making it difficult to shake off the 'concept of self-attachment' within their religion. Spiritual practice should originally be a joyful and delightful endeavor. Why is it that after a long period and journey of cultivation, they find themselves tormented and obstructed by external circumstances and adversities?
《大道真詮》 推薦序
As the most intelligent of all beings, humans can use past experiences to adjust their thinking and act according to their original nature. In the principle that 'human nature is inherently good,' and that 'human actions should be guided by goodness,' all human deeds should begin with a 'beautiful' intention and be carried out with 'benevolent' conduct.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The noble decree is now being read.
◆ Prefaces ◆
序一
Primordial Dao Ancestor, Heavenly Worthy of Dao and Virtue, descended to write the preface at
序二
The Southern Gate opens to write the Dao, a unique barrier of merit and virtue.
序三
Without self or bias, strive further, 
The great truth and ultimate truth are spread throughout the world.
◆ Main Text ◆
第一回 原意（無極之一）
Thus, they cannot restore their innocent self-nature and are frequently constrained by the already inherent self-nature. In this life, they cannot achieve their initial heart, which is the original self-nature. This not only leads to self-delusion but also to the loss of the path to return to the pre-heaven state. It is exceedingly difficult for them to find the opportunity to return.
第二回 初基（無極之二）
If humans act with a bias towards strength, oppressing the weak, all living beings (animals) will inevitably suffer. The virtue of Heaven and Earth is the virtue of cherishing life and nurturing life. Heaven protects and Earth nourishes, ensuring that all beings are equal, and all things are equal. This condition is not limited to humans alone.
第三回 貫一（一本） （無極之三）
One is swayed by external conditions, leading to the clarity of the spirit platform being obscured, and the luminous original nature being influenced by external temptations. It becomes even more difficult to recover one's original Self-nature, which is Spirit Mountain and the spirit platform. However, adhering to the principle of 'one unifying thread' is the necessary task of the present age. Man comes from the Pre-heaven, but lacks the Pre-heaven qualities, and thus cannot dwell in the Pre-heaven world.
第四回 太極
Focusing outward on the world, this world, being newly descended into the mundane, was initially difficult to adapt to. They frequently suffered from the five signs of decay, and the 'rainbow sash' they brought from their pre-heavenly state, which was the 'capital for return,' became the reason for their descent from the Infinite to the Supreme Ultimate, and thus to the mundane dust.
第五回 兩儀
The Two Forms create, and because of the Two Forms, there is Yin and Yang. If there is only isolated Yin, it cannot give birth, and if there is only isolated Yang, it cannot grow. It is through the union of the Two Forms that a family is formed, and through the combination of society and state, a nation is established. The rise and fall of a nation is greatly influenced by the collective karma of good and evil, which can bring blessings to the family, to society and state, and to the nation.
第六回 四象
Suppose human beings could only survive for one year after descending to the world, there would be no room for change or maneuver. The Azure Heaven, in its great compassion, combines each year to form a human life, with various durations: some are extremely short, some are short, some are moderate, some are long, and some are even longer.
第七回 八方
To understand the current stage and future of life, the predestined conditions are as such, but they can be altered by the mindset and actions of beings. Therefore, it is said: 'Success is determined by Heaven, but planning is done by humans.' One must understand that although the predestined conditions are set by the Azure Heaven, they can be changed by human actions!
第八回 含因
The latent cause of humans: this is the accumulation of various reasons and factors over successive lives. It is difficult to fully understand how to conduct oneself in the present world after descending. This is precisely because sentient beings are in a state of Ignorance and lack experience. Thus, through repeated cycles of rebirth (Lún Huí), they encounter adversities and dissatisfaction due to a lack of experience.
第九回 人生
This kind of spiritual power arises from the fact that human beings, in order to exist in the world, must have a physical form to interact with the external environment. Moreover, since they are independent individuals, if they do not come together through the bonds of life to form families, it would be difficult for them to establish a community or a nation. A nation must have families, and families must be formed by the union of yin and yang.
第十回 萬法
If not through the combination of food and affairs, one must ask: what affairs do all beings engage in in the human world? To survive in the human world is precisely due to the alternation of karmic conditions and missions. All human beings must accomplish their tasks and missions to truly initiate the process of human survival, thus ensuring the continuous and unceasing impetus for life.
第十一回 唯心
In this process, the 'arising of heart and movement of thought' of beings must pass through human 'thought and concepts.' This combines the originally impossible inspirations with practical survival, allowing beings to transform their mental state and thoughts into all things and dharmas, thus enabling each person to develop their own unique thoughts and inspirations, which become a powerful force.
第十二回 萬殊
Thus, 'food is the sustenance of the people,' and all beings and animals are the same. Whether it be the birds in the sky, the beasts on the ground, or domesticated animals, all human beings and creatures depend on this. This is the necessity of the food chain, hence the saying, 'man dies for wealth, birds perish for food,' which explains the web of affairs.
第十三回 唯物
How should one sever the karmic chains of past causes and present effects, present causes and future effects? Through cultivation in the mundane world, one can more easily let go of disputes and reduce many opportunities for sin. Thus, in the present life, all that the practitioner can use and do is beneficial for transforming the latent causes of the next life.
第十四回 生死
Human sentient beings, entangled in karmic obstacles and merit, often face the invasion of ignorance. Ignorance is the initial intention, arising from the state of non-ignorance within the Infinite. To understand one's original dwelling place—the Infinite Principle Heaven—one must adopt a fundamental attitude to overcome the limitations and obstacles of ignorance.
第十五回 自在
All sentient beings, in the cycle of life, must alternate between birth and death to experience the cycle of rebirth. Life in this world is merely a process of birth and death, and whether it be animals or plants, all have the latent causes and operations of birth and death. Humans cannot escape this process, and thus, they are subject to the recurring cycle of rebirth.
第十六回 惻隱
Thus, in the present world, it is difficult for humans to achieve and elevate their faith. When humans have compassionate and benevolent thoughts, they must act with the Heart of Compassion (cè yǐn) to achieve good results in the world. The promotion and application of such virtues are also what all things follow, for the Heart of Compassion (cè yǐn) is the inherent heart that is concealed within and manifested outwardly.
第十七回 慈悲
The manifestation of sympathy: can humans and all beings deeply understand and empathize with their actions and experiences? When encountering setbacks and obstacles, it is difficult to transcend them. By learning from the experiences and insights of others, one can develop a heart of sympathy, feeling the same pain and helping to alleviate suffering and adversity.
第十八回 喜捨
If one cannot give with joy, they will stubbornly hold onto everything without letting go. What item in this world can one truly possess for long? Everything is merely borrowed, used, and temporarily owned. Once the blessings are exhausted, others will take, receive, and enjoy them. Can everyone understand this point?
第十九回 因果定律
This is commonly seen among religious practitioners, especially in the Heavenly Dao. They are often constrained by the sectarian divisions of previous teachings and tend to solidify their own views. They believe that the Heavenly Dao is the most superior and exalted, unaware that in the process of teaching and transformation, the Heavenly Dao can be verified by the Azure Heaven.
第二十回 思想觀念
Thus, the capacity for thought cannot exist without a foundation, just as sentient beings now say: “The human mind is the central organ of thought.” It is necessary to channel ideas and concepts through it to systematically discern matters, to determine how one should act and what should be done. From the human mind and its concepts, all actions and behaviors arise.
第廿一回 教化修持
It is necessary to smooth out the rough edges of one’s faults, refining them until they are round and luminous. This is the process of refining one’s personality in the human world, where everything is shaped by the mortal realm. If one cannot transform through the mortal realm, discarding negative karmic causes and refining oneself, one will face more trials and tribulations in this life than others.
第廿二回 執著固化
Due to fixation, humans tend to believe that everything is correct only when it is perceived, done, or created by themselves. Thus, others are all 'wrong.' This leads to the notion: 'I am right, and you are wrong; I am correct, and you are mistaken.' This is the power of fixation, and if one reflects on all human beings, each one is like this!
第廿三回 五行生剋
Although this is so, the arrangement of the Five Elements also forms the Ten Heavenly Stems and the Twelve Earthly Branches, which combine to create the sixty Jiazi cycles. In the cycle of generation, the prosperity and glory of all things and beings are achieved, and the essence is protected by Heaven and Earth, thus bestowing many blessings and care upon human beings and all living things.
第廿四回 命理人生
Whether through the Three Cycles, the Three Combinations, the Five Elements, the Eight Characters, the Four Pillars, physiognomy, palmistry, the Purple Star Astrology, bone structure, spiritual divination, or various other methods, some can discern the subtle changes in qi and appearance. However, each method only reveals a part of the human destiny and cannot see the whole.
第廿五回 矛盾對立
Regardless of how one uses the shield to defend, one will still be attacked by the spear. The protection and resistance provided by the shield, and the attack and penetration of the spear, often revolve around one's thoughts and ideas in life. This is precisely what influences one's practice and commerce, and often leads to contradictions in one's decisions.
第廿六回 時空生滅
The sublime creation of a Heavenly Scripture is achieved through the unity of many celestial beings and the perfect assembly, with the 'Master of the Principle Brush' serving as the chief author, the transmitter of the celestial sound. Thus, the Heavenly Scripture is written, requiring the combination of time and space. Each session of writing is distinct from the next, marking a new phase of transformation!
第廿七回 輪迴交替
Can one forge the next cycle of rebirth for oneself? Concerning the mutual seeds of cyclic causality, it is precisely the daily repetition of roles and affairs that makes it even harder to transcend the alternating cycles of rebirth. Each day in the human realm is influenced by this cyclic process, and with each new day, the cycle of rebirth shifts anew.
第廿八回 生老病死
Aging: When it arrives, it signifies that one has already traversed a significant portion of this life. One has experienced the full range of human emotions—joy, anger, sorrow, and happiness, as well as the joys and sorrows of parting and reunion. In the course of life, one has also tasted the experiences of sour, sweet, bitter, and spicy, which are the processes one has personally undergone, not just heard about from others. One can truly experience these processes in a tangible way.
第廿九回 苦空無常
If one can truly appreciate the toil and care of one's parents, and sincerely serve and support them, then a long-lasting and unchanging filial heart will be formed. One will receive the protection and blessings of heaven and earth, endowed with 'blessings, rank, longevity, joy, and auspiciousness.' However, whether sentient beings can fulfill their filial duties is uncertain! One should not disobey one's parents and elders, for they are the truly filial children and grandchildren.
第三十回 悲歡離合
But joy is not only an inner feeling, it also manifests outwardly, bringing peace and happiness to the soul. When these two are combined, it is 'joyful' heart. Moreover, joy is the sum of what one can endure externally, thus creating a joyful atmosphere that others can feel and experience.
第卅一回 喜怒哀樂
Joy: It is the root of all happy hearts. Joy must be willingly embraced and a joyful emotional response, to fully manifest 'joy.' In the beginning of the Earth Tiger year, during the New Year, have all virtuous beings possessed the joyful mindset to open the Heavenly Scriptures? This is precisely the good and pleasant state of one's heart-mind.
第卅二回 得失心態
For example, all beings must leave their homes each day to go to their places of work, serving others. This requires the investment of time, space, mental exertion, and spirit. Only after the completion of each month or each task can one receive monetary compensation, which is used to support one's family and sustain life!
第卅三回 陰陽相待
When Yin is at its peak, Yang must weaken, and when Yang is at its peak, Yin must diminish. However, in the solar system, the sun and moon operate according to the Great Dao, rising in the east and setting in the west each day. This ancient understanding of their mutual pursuit is indeed correct.
第卅四回 天地造化
Humans can survive in the world due to the covering and supporting of Heaven and Earth, and modern technology has created a more comfortable living environment for humans, providing them with the means to advance in spiritual and material realms. What was once impossible is now clearly manifest. Such is the great virtue and compassion of the Azure Heaven, yet the Azure Heaven does not seek credit, nor does it instill fear in sentient beings!
第卅五回 宇宙演化
Therefore, they cannot understand the ladder of return, which has long been extended to the human world. The Unborn Sovereign Mother frequently leans by the door, hoping that the spirits who have descended can transform and refine themselves in the mundane world, thereby acquiring the conditions and capital necessary for their return, transcending and growing, and thus severing all karmic entanglements.
第卅六回 回歸收圓
The 'Heart-lamp of the Great Way' elucidates the foundational concepts of all cultivation and the overall structure of the Great Way series, enabling sentient beings to establish a firm foundation. By understanding the sequence and development of the entire series, they can better verify and interpret it in the future, thus linking the entire series of writings, which is its most excellent feature.
◆ Postfaces & Praises ◆
跋一
The Wuji Great Dao Temple, 
Imperial Decree to the Chongxin Hall.
跋二
The True Lord's grace spreads across the earth,
The True Interpretation of the Great Dao guides the lost.
跋三
In the Southern Heaven, the principles are safeguarded and the pen is formed, the Holy Emperor of Literature protects all beings.
◆ Decrees & Forewords ◆
凡例
The Holy Emperor Wenheng of the Southern Heaven, the Grand Chairman, descended to write the general rules at
◆ Postfaces & Praises ◆
完 書 繳 旨
By Imperial Decree,
◆ Prefaces ◆
《大道真詮》 編輯誌
People often say, 'Heaven tests one's mind and actions; Heaven sends trials and tribulations.' In truth, it is driven by one's own 'mind's intentions' and 'determined by one's own mind's actions.' If one speaks of Heaven's tests, one must understand the full context. If the trials are summoned by one's own karmic resonance, this is a common occurrence for religious practitioners, especially those cultivating the Heavenly Dao, who regard it as the orthodox principle!
《大道真詮》 推薦序
How will each person's desires manifest? They are shaped by human thoughts and concepts, combined with actions, whether good or bad, which are all self-created. Others cannot influence one's survival factors, but emotions can guide actions and behaviors, leading to the formation of all actions and outcomes.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
We humbly obey.
◆ Prefaces ◆
序一
Wuji Great Dao Academy, Yi Ci Chongxin Hall
序二
Every path leads to the Dao, and the merit of saving the world must be complete.
序三
The self-nature and Buddha-nature are distant from the human heart, 
Completion of the work adds good karma.
◆ Main Text ◆
第一回 原意（無極之一）
The true interpretation of the Great Way—provided and advocated—achieves sentient beings through Truth. If the Immortals and Buddhas reveal the Truth, and sentient beings still act according to their own will, how can they achieve themselves? If the Immortals and Buddhas appear before them, can sentient beings fully transcend their inherent nature? Or will the Holy Immortals and Buddhas repeatedly awaken them!
第二回 初基（無極之二）
If one does not consider that all living beings possess equal self-nature, which is Buddha-nature, and if humans and other living beings fall into the trap of being covered in fur and horns, sinking into four-legged existence, or becoming birds and beasts, this is due to unwholesome karmic conditions. If humans are to avoid suffering and tribulation, they must cultivate the heart of compassion and empathy.
第三回 貫一（一本） （無極之三）
Being influenced by the qualities of the Qi realm, and entering the Qi realm, sentient beings lack the qualities of the Qi realm and fall into the Image realm, where they lose the Five Supernatural Powers. They do not realize that in the Image realm, they are merely ordinary beings. No matter how profound their cultivation or how powerful their supernatural abilities, they still exist as ordinary beings in the mundane world.
第四回 太極
Humans are the most spiritually advanced of all beings, and their survival on this planet is not by chance. Indeed, it is a preordained arrangement by the Azure Heaven, awaiting the descent of sentient beings to the mundane dust, and then creating the conditions necessary for human existence. In the beginning, there was no term for 'human,' only the sentient beings of the Azure Heaven, the 'Buddhas of self-nature.'
第五回 兩儀
Yin and Yang must be harmonized to ensure continuous life and growth. Thus, all things flourish with the vitality of growth. All beings are driven by emotions and desires to propagate their offspring. If not so, how could there be a continuous lineage? Human beings must possess Yin and Yang—male and female—to achieve their own fulfillment, the fulfillment of their family and society and state, and to ensure the continuation of future generations.
第六回 四象
In the human living space, the four seasons are clearly defined, which is the necessary survival process for all human beings. Therefore, Spring plowing (Spring cultivation): marks the beginning of all things. Without the birth of Spring, how could anything grow? All things must pass through the Spring survival process to grow and flourish, to become vibrant and thriving.
第七回 八方
Though it is said that Heaven has determined the fates, human endeavor can still alter them, thus aligning with the human maxim: “Three parts are decreed by Heaven, seven parts depend on our striving.” This is especially true in the present age! The transformations of heaven and earth can be guided by human instruction, for the fundamental principles shaped by these transformations are underpinned by the unchanging laws and decrees of heaven and earth.
第八回 含因
To form various sudden situations and their remedies, one must understand everything necessary for present life. Due to Ignorance and the unknown, there is a lack of experiential accumulation. This is the essential process and mirror of human life, which is necessary to achieve success in the present. How should one act to accumulate experience in the present world?
第九回 人生
The conjunction of Yin and Yang must result in an independent entity, which is none other than the individual self among the myriad sentient beings. In the course of life, one must accumulate experiences, be they sour, sweet, bitter, or spicy, all of which are part of the trials of human existence. One must also, in the human world, draw upon one’s own experiences and the experiences of others to amass both good and bad.
第十回 萬法
If one relies solely on this impetus, without further expansion, there will be no driving force, and the human world will not evolve and grow. To live in the world, one must possess a driving force to promote the evolution of humanity. Otherwise, if everything stagnates, how can technological civilization create the welfare of all beings!
第十一回 唯心
Only through this process can one achieve something in the mundane world, regardless of success or failure. It is essential to have inspiration first, followed by the experience of the process to promote the inspiration and the goals one seeks. Through repeated trials, one accumulates experience, and in repeated failures, one learns from past lessons, laying the foundation for improvement.
第十二回 萬殊
In the case of birds in the sky, beasts on the ground, and domesticated animals, their lives are sustained by the food chain, which provides the essential elements for the growth and sustenance of all beings. The supply of food is determined by human thought and action, which is necessary for their survival.
第十三回 唯物
Conversely! This will reduce the torment of karmic obstacles. As the ancients said, 'One day of cultivation in the mundane world surpasses a hundred days in the underworld.' This is precisely its effect. Frequently escaping the human realm leads to karmic retribution, making it difficult to achieve a smooth and harmonious life, and fundamentally, there is no transformation or elevation of oneself.
第十四回 生死
All human sentient beings in the mundane world cannot escape the initial state of ignorance and do not know how to break through it. How can one overcome the obstacles in the human world? How can one dissolve the effects of ignorance? One must not allow 'life and death' to control one's existence. If one can understand 'life and death,' one can also understand how to dissolve the obstacles of ignorance.
第十五回 自在
All things have a special meaning and mission, and all are formed through the combination of experiences in the human world, leading to the rise and fall of every affair. Can one achieve freedom in life and death? Birth and death are the essential processes of the human world, and all are subject to the cycle of 'Birth, Abiding, Change, Destruction.' This ensures that in the human world, there is birth and there is death. For all sentient beings, this is an understandable and accepted process, and humans generally favor it.
第十六回 惻隱
If humans cannot possess the inherent qualities of compassion and empathy, it is difficult for them to reach the state of supreme goodness in their Self-nature (zì xìng). Moreover, when humans have a good intention, Heaven will surely follow, which is an unalterable law. However, the key lies in whether each person can sustain their good intention. Only then can it be truly achieved! Otherwise, what good is it if anyone casually makes a grand vow?
第十七回 慈悲
Sympathy is the result of one's actions, which benefit the people, affairs, and things around them, all of which are summoned by the grace of kindness to achieve one's own growth and liberation from difficulties. The manifestation of sympathy is a reflection of ‘Great Compassion Without Conditions, Great Sympathy as One Body.’ Only by combining compassion and sympathy can one truly apply the essence of empathy.
第十八回 喜捨
If one can hold onto the notion that all things in the world are not the source of karma, it is difficult to comprehend the delusion! This is because humans are such creatures, and everything they possess is centered around a 'self.' Thus, there is no 'others and all sentient beings,' and what one possesses is only a small part.
第十九回 因果定律
As the orthodox lineage for salvation, this is an absolutely trustworthy fact. However, in the cultivation of virtuous karmic conditions, some leaders of the Dao lineage do not understand the equality of sentient beings, the equality of the Great Way, and the equality of religions. No single religion can be compared to the teachings and norms established by the sages of the Three Teachings (Confucianism, Taoism, and Buddhism) as being more superior or more substantial.
第二十回 思想觀念
Thus, one cannot truly act without putting one's mind at ease. In the process of repeated failures, one seeks to combine previous experiences, adjusts one's steps, and moves forward again. When the causes have not yet borne fruit, and the effects have not yet become new causes, one does not fall into the cycle of creating causes and effects within the causes and effects.
第廿一回 教化修持
One’s personality is difficult to change, and the peculiar traits and temperaments of individuals are often beyond their own awareness. They may think, ‘This is my nature in this life; I will do as I please!’ Little do they know whether their faults and temperaments can reach the stage of self-transformation and self-growth. It is very difficult!
第廿二回 執著固化
Religious faith is no different. In the current religious landscape, regardless of the religion, practitioners all believe that their faith holds the supreme truth, and others are inferior. Only through their teachings and beliefs can one escape the bonds of saṃsāra.
第廿三回 五行生剋
Therefore, in the cycle of generation and overcoming, the prosperity and glory of all things and beings are achieved, and the greatest driving force lies in the rotation of generation and overcoming. This is what humans can understand: Water overcomes Fire, Fire overcomes Metal, Metal overcomes Wood, Wood overcomes Earth, and Earth overcomes Water. Thus, the cycle of overcoming continues.
第廿四回 命理人生
If the innate celestial disposition is already predestined, would those with good fortune not need to strive and thus naturally achieve their goals? This is a fallacy! All human beings are ordinary mortals, and since they are born as humans, they must move and strive. Only through effort can the world of humans avoid becoming withered wood.
第廿五回 矛盾對立
This kind of desire to act and desire to stop, on one side, generates the thought of action, while on the other side, it prevents the thought of action from proceeding. These two sides will engage in mutual conflict, which is the point of contradiction and opposition in decision-making. Contradictory mindsets and actions will continuously arise, influencing one's thoughts and ideas.
第廿六回 時空生滅
Even if the time and space are the same, the dates differ. The immortals and Buddhas who descend for each session are different, and the dates vary, already differing by one session of time. This is the transformation and the arising and ceasing of dates, times, and spaces. Without this session of writing, how could the next session continue?
第廿七回 輪迴交替
Today is as such, and tomorrow will be the same. Can one break this cycle of mutual recurrence and transform oneself anew? If one can avoid being swayed by the cycle of rebirth, it is necessary to alter the repetitive nature of life, to rectify the karma within the cycle of samsara, so as to transform the cycle itself. Otherwise, one cannot escape the constraints of the wheel of rebirth.
第廿八回 生老病死
By passing through these experiences, one can gain a deep understanding and appreciation, and transmit the accumulated wisdom to future generations. By sharing the lessons learned from this life, one can help others understand the process of birth and aging, and encourage them to value their useful years, cultivate their bodies, and benefit both themselves and others.
第廿九回 苦空無常
Aging and illness are suffering, and suffering and illness are intertwined, leading to a life of toil and struggle. In the end, one's life is spent for the sake of one's children and descendants, accumulating hardships and enduring pain. Can the descendants repay the toil and kindness of their ancestors? This depends on one's actions in this life!
第三十回 悲歡離合
Parting: it is a process that all beings must undergo. In the present era, every day, beings must leave their homes to work or seek employment elsewhere. This departure is a daily cycle, and within each day, it is merely a cycle from morning to night, so there is no sense of it.
第卅一回 喜怒哀樂
The true interpretation of the Great Way, indeed, exhibits a joyful manifestation. The Earth Tiger year begins with 'joy,' and a 'good omen' is displayed, signifying the arrival of good fortune! This ensures that the New Year starts with a favorable and auspicious beginning, setting the stage for the future propagation and transformation, opening a path of benevolence and good fortune.
第卅二回 得失心態
Every being is thus, investing mental exertion, spirit, time, and space, to earn monetary compensation. This is the result of yīn yuán hé hé (Convergence of causes and conditions), which allows the completion of a task and the achievement of a result. Thus, the gain is the monetary reward.
第卅三回 陰陽相待
In the age of technological civilization, the earth's rotation and revolution create a cycle of illumination that allows people to comprehend this process. Without this modern understanding, people would remain in the ancient mindset and would not grasp how the Great Dao manifests in the present age, revealing the Buddha-nature within one's Self-nature (zì xìng).
第卅四回 天地造化
The most important and fundamental condition is for sentient beings to manifest their own Self-nature (zì xìng) and Buddha-nature (Fó Xìng)! Otherwise, they will merely sink into the Five Turbidities of the Evil World (wǔ zhuó è shì), and when will they return to their original abode? Can they transform in this lifetime? Can they restore their original pure and flawless spirit? This is the true reality!
第卅五回 宇宙演化
In the process of the universe's evolution, the countless sentient beings (formerly the Buddha's children—i.e., stars) who descended to the human world have been obscured by the defilements of the mundane world, layer upon layer, accumulating over many lifetimes in the cycle of rebirth. As a result, they have lost their original Five Supernatural Powers, and upon descending to the Xiang Realm, they have been further obscured by the defilements of the mundane world.
第卅六回 回歸收圓
The 'Heavenly Virtue of the Great Way' expounds on the 'Non-Action and Selflessness' of Heaven and Earth, through which all things are nourished. How can all things return to the Infinite? It is the process of descending from the pre-heaven to the later heaven and then returning to the pre-heaven. This involves the stages of Birth, Abiding, Change, and Destruction, the four elements of Earth, Water, Fire, and Wind, the union of sense organs and sense objects, and the explanation of the original consciousness. By dispelling ignorance, one establishes the Suchness of Buddha-nature!
◆ Postfaces & Praises ◆
跋一
The 28th day of the 1st month, Heavenly Movement Year of the Earth Tiger (Wuyin), at the hour of Xu
跋三
Descending to write, guiding the common people, the true interpretation of the Great Dao spreads the Mahayana teachings.
◆ Decrees & Forewords ◆
凡例
The Wuji Dao Hall, Imperial Decree Chongxin Hall
◆ Postfaces & Praises ◆
完 書 繳 旨
The Wuji Empress of the Great Heaven, Imperial Decree states:
◆ Prefaces ◆
《大道真詮》 編輯誌
In truth, this is not the case! Why would good causes yield evil retribution? It is precisely because in genuine religious practice, one fearlessly sacrifices, dedicates, and gives sincerely! One does what should be done and acts as one should, having made all necessary contributions. Is it because one has not yet achieved perfection? Why is one still unable to attract good retribution and favorable circumstances, and to alleviate the tribulations of karmic obstacles?
《大道真詮》 推薦序
How should one act and behave? The result is that good causes lead to good consequences. If one acts in a harmful or evil manner, it generates 'negative and wicked' thoughts and concepts. When these are combined with actions and behaviors, they will lead to negative consequences, entangling and troubling one, becoming the root of future misfortunes and disasters.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The noble decree of the Supreme Mother of the Infinite, the Great Celestial Venerable, states:
◆ Prefaces ◆
序一
The 18th day of the 8th month, Heavenly Movement Year of the Fire Ox (Dingchou), at the hour of Xu
序二
Ancient truths are transmitted anew, and the world is enlightened by the Buddha's benevolence.
序三
Surely, one can achieve all virtues and wisdom, 
Do not let them fall into the cycle of rebirth.
◆ Main Text ◆
第一回 原意（無極之一）
Humans cannot transcend, is it because the Holy Immortals and Buddhas are not compassionate? One can know that in the original essence, everything is unchanging. After standing in the unchanging essence, one is inevitably influenced by the contact between 'self-root' and 'external dust' in the mundane world. There is a space for thought, and one will not lose the original essence, which is—self-nature.
第二回 初基（無極之二）
Humans can achieve the protection and love of all living beings through the heart of compassion and empathy, which must be transmitted through education and religious faith. This teaches humans to have benevolence and love for all beings, extending love to all creatures, ensuring that all beings are equal. This is the compassion that humans should practice. If humans use their strength to oppress the weak, what then?
第三回 貫一（一本） （無極之三）
Furthermore, they are influenced by their physical bodies and the 'Temporary Combination of the Four Great Elements,' making it even more difficult to manifest true supernatural power. Man should know that in the mundane world, no matter how incomparably powerful any individual's supernatural abilities may be, it is very difficult to escape the capture of the Impermanence spirits. Therefore, to use supernatural power to enter the Qi realm, one must possess the necessary qualities of the Qi realm—holy bodies.
第四回 太極
Due to their迷失於物慾 (entanglement in material desires), they gradually influenced their 'Buddhas of self-nature' and became tainted. From the outside, it is clear that they have long lost their pre-heavenly essence, and even their 'suchness of original nature.' The physical body has grown heavier, and as the weight of the mundane body increases, it becomes increasingly difficult to recover the lightness of the heavenly form.
第五回 兩儀
All sentient beings are born of their parents, inheriting the latent causes from the Pre-heaven. These are the seeds of causality, which give rise to the present body. If they cannot carry forward the legacy, they will surely lose the essence of propagating the lineage in the present. They will only remain as isolated Yang, unable to grow, or isolated Yin, unable to give birth. In other words, if they are alone, how can they ensure the continuous propagation of future generations?
第六回 四象
Summer growth: after the initial sprouting, they enter the growth process, which requires nourishment and moisture to mutually enrich, as well as the photosynthesis of the sun and moon, to benefit their own development. This is true for all things, and for human beings as well. Without this, how could there be growth and prosperity? Thus, there is the living space for all things and human beings.
第七回 八方
Religious teachings must provide a path for the masses to follow, which is the condition for 'Heaven gives birth, Earth nourishes, and humans live independently.' When Heaven gives birth to all things to nourish the people, if beings can direct their actions towards virtue, the Lotus Land of the Buddha will manifest in the present. If they act towards evil, the dark hell will also appear in the present.
第八回 含因
In each spiritual test, one's mindset will inevitably change, accumulating into experience. This latent cause is the foundation of future outcomes, and before the outcomes are realized, it is only experience. Before experience is formed, it is the latent cause. Tracing the latent cause upwards leads to Ignorance, but it is difficult to trace back to Ignorance in the present world.
第九回 人生
Thus! Only by applying oneself in the human world, and through the various karmic affinities that arise therein, can one gain the necessary experience to unfold the origins of such affinities. If human beings cannot survive independently, they must combine with others; this is indeed how all things are interconnected. Otherwise, it would be difficult to form groups, families, or nations.
第十回 萬法
In the present human world, we are in the most auspicious time for the creation of human evolution, a time that was not available in ancient times. Things that were once unseen are now all present. Do the beings of this age feel joy due to greater convenience? Or do they feel more desolate? Each person must make their own choice!
第十一回 唯心
From repeated failures, one can seek the driving force for growth and success. This foundation is established through the actions of 'all dharmas arise from the mind, all phenomena are guided by material conditions.' If one does not undergo this process, how can the human beings of today truly grow? And how can there be superior conditions?
第十二回 萬殊
What kind of food (produce) should they consume? In the development of food, for humans, it is through the emphasis on human thought and action that the original grains and cereals exist. Due to the insatiable greed of human taste, other beings and things are incorporated into the food chain.
第十三回 唯物
All dharmas arise from materiality, which is a necessary condition in the present world's substantial life. In the present life (mundane world), if one cannot achieve cultivation through daily life, it will be difficult to truly implement it in life, leading to a disconnection from daily life and a further escape from the human realm.
第十四回 生死
Life and death, along with ignorance, are the most difficult obstacles for present sentient beings to comprehend. 'Life' can be sustained through growth, standing firm in the mundane world. All things begin with life, grow and thrive, gradually age, wither, and finally die, returning to dust. The alternation of life and death is a daily occurrence in the mundane world.
第十五回 自在
The joy of birth and the sorrow of death: because birth and death are necessary processes in the human world, all are subject to the cycle of 'Birth, Abiding, Change, Destruction.' This ensures that in the human world, there is birth and there is death. For all sentient beings, this is an understandable and accepted process, and humans generally favor it.
第十六回 惻隱
It is only because of the influence of the momentary emotions. If they cannot endure for a long time, it is difficult to fulfill the good vow and complete the aspiration. Therefore, the grand vow 'When humans have a good intention, Heaven will surely follow' must be determined by the initial intention and the state of mind. If the good intention cannot be sustained for a long time, how can it be fulfilled? It is very difficult!
第十七回 慈悲
If one cannot invoke ‘compassion’ and ‘sympathy’ to face the beings of this world, how can one provide the current beings with the means to transform their mistakes in the human world within the given space and conditions? This transformation is achieved through Hán Yīn (Latent Cause), leading to the stage of ‘Compassion, Sympathy, Joy, and Equanimity,’ where compassion and sympathy are skillfully applied in the human world.
第十八回 喜捨
Human beings often hold onto the idea that all items, wealth, land, and beloved spouses in the mundane world are the result of their own hard work in this life, and that they have the ability to possess such blessings. They believe it is due to their own skills and abilities, but they do not realize that this is only possible through the convergence of causes and conditions.
第十九回 因果定律
If religious practitioners believe that their own religion is the most supreme, it is due to the delusion of self-aggrandizement, thinking that their religion is the greatest and most superior. This misconception leads them to overlook the equality of religions and the equality of cultivation, and as a result, their cultivation of good causes does not yield good rewards.
第二十回 思想觀念
In the world, one must use the brain to think and adjust, combining thoughts and ideas to take action. Human actions and endeavors are determined by the accumulation of past experiences, which decide whether an action should or should not be taken. This is the primary source of action. Without the accumulation of past experiences, there would be fewer actions in the world, leading to a fear of making mistakes and a lack of reference, making it difficult to act well.
第廿一回 教化修持
The essence of teaching and transformation is for all beings to understand that many actions and beliefs within religion are different from those of the outside world. After entering religion, one should have a greater sense of mission for self-transformation and a change in temperament than before entering religion.
第廿二回 執著固化
The sages of the Five Teachings are all compassionate and loving. However, their followers often assume that their own faith is the supreme truth. If they can follow in the footsteps of the sages, they can advance step by step, becoming immortals, Buddhas, sages, and deities. Yet, it is not always the case that a 'top scholar teacher' will have 'top scholar students.'
第廿三回 五行生剋
All human beings and things are governed by the cycles of generation and overcoming. Although they can grow and flourish, they are also influenced by the cycles of overcoming. Hence, the Five Elements (Wǔ Xíng) in the mortal realm can generate and overcome, but in the realms of Qi and Principle (Lǐ), they are not subject to such constraints; it is in the mortal realm that Yin and Yang (Yīn Yáng) exist, and from Yin and Yang, there is relativity, and thus generation and overcoming.
第廿四回 命理人生
Human beings, through their actions, can create the conditions for mutual support and harmony. Any prediction of destiny and fortune, whether it be discerning the misfortunes and blessings of life, only reveals a part of the whole and is difficult to see in its entirety. Such predictions are based on the innate celestial disposition, which is already predestined when it descends into the mundane world, but it can be altered through human actions.
第廿五回 矛盾對立
If one cannot discern right from wrong, truth from falsehood, righteousness from evil, light from darkness, and fullness from deficiency, and understand whether one should act or not, one must rely on past experiences to guide and accumulate in life and practice. In commerce and in dealing with people and things, one must discern what is feasible and what is not, based on the distinction between right and wrong, and the conflict between 'spear and shield'!
第廿六回 時空生滅
It is necessary to have one session after another to complete the overall composition of a Heavenly Scripture. This is the result of the efforts of the celestial immortals and Buddhas and the virtuous scholars, a crystallization of their spirit and hard work, leading to the completion of the 'True Interpretation of the Great Way'. The blessings of all sentient beings, the blessings of Chongxin, the blessings of the scholars, and the blessings of the immortals and Buddhas are all evident in the writing!
第廿七回 輪迴交替
In this world, one's thoughts and ideas influence the causal nature of human existence. If one cannot transform the unaltered karmic seeds from past and accumulated lives, can one make adjustments in this life? To transform and transcend the cycle of rebirth, one must possess the essential qualities necessary within the cycle of rebirth, and refine and elevate them.
第廿八回 生老病死
Thus, one will not find oneself without a place to apply one's skills in old age. Both 'birth and death' have their predetermined numbers and are subject to the cyclical rotation of time and space. Therefore, 'aging is a process of accumulating experience, and the elderly are a treasure,' and they will not be discarded by society! This is a choice one makes for oneself. What will the future hold?
第廿九回 苦空無常
Those who devote themselves wholeheartedly to their parents and elders are truly filial. If one abandons their parents and elders due to their infirmities, such behavior is not that of a true human being, but rather a mere walking corpse, worse than beasts! If one's descendants also follow this path of disobedience, it will be a source of sorrow and pain for the unfilial.
第三十回 悲歡離合
If the time is extended, it will inevitably form a scene of sorrow and parting. Sorrow without parting is difficult to achieve in the present world. When sorrow and parting are combined, it creates a scene of tears. Through the process of death, parting is extended, and it may even be permanent, unable to return. How can one not feel sorrow in such a situation? That would be strange indeed!
第卅一回 喜怒哀樂
Anger: In the world, it arises from the influence of external circumstances, contradicting one's own will. When one is unwilling, it surely goes against one's true intention, leading to a display of anger. Anger is a natural temperament, a manifestation that is inherently opposed to 'joy'.
第卅二回 得失心態
To lose in the mundane world, every being must necessarily make sacrifices, for it is through these sacrifices that they can earn the monetary means to support their families and sustain life. In the process of losing, one sacrifices mental exertion, spirit, time, and space. This is a continuous process of losing what one originally possessed.
第卅三回 陰陽相待
The interplay of Yin and Yang exists in the heavens and on earth, and in the universe, on any planet, in any galaxy, it is the same! However, in the Southern Continent, it is only through the visible illumination of the sun and moon that this interplay can be observed! Thus, the vastness of the universe is made known to all beings through the stars and planets.
第卅四回 天地造化
If one cannot establish the fundamental principles of life and the operation of Heaven and Earth in their thoughts and beliefs, and instead merely accumulate external achievements, such actions will only sow the seeds of future rebirth and karmic reward (Fú Bào)! It will be even more difficult to escape the constraints of the Three Realms.
第卅五回 宇宙演化
Over time, they have become accustomed to this state, deepening their attachment and making it impossible to return to their original light and essence. They have forgotten how to accumulate the necessary spiritual capital and methods for return. Instead, they have increased their karmic obstacles from past lives. To transform, refine, elevate, and transcend in a single lifetime is indeed very difficult!
第卅六回 回歸收圓
The 'Return and Gathering In of the Great Way' describes the actions of entering the world and then transcending it, explaining the obstacles and bottlenecks that beings encounter in the mundane world. It clarifies how to resolve the various adversities and dissatisfaction in the human world and how to return to the Immortal Land of the Infinite. It is necessary to practice the Mahāyāna Bodhisattva path of Awakening to Sentient Beings, achieving the realm of the Lotus Buddha Kingdom!
◆ Postfaces & Praises ◆
跋一
Emperor Nan Gong Fu You
◆ Decrees & Forewords ◆
凡例
The 28th day of the 1st month, Heavenly Movement Year of the Earth Tiger (Wuyin), at the hour of Xu
◆ Postfaces & Praises ◆
完 書 繳 旨
Residing in the holy land of the heavens, I observe the spirits of the Southern Continent sinking in the mundane world, often lingering in the cycle of birth and death, unaware of the return to the primordial Wuji. This truly makes me, their Mother, constantly yearn and hope for their return. Due to the material pleasures of the present age, the spirits who have descended are even more deeply entangled in the defiled world, making it difficult for them to return.
◆ Prefaces ◆
《大道真詮》 編輯誌
No matter how supreme, lofty, ultimate, excellent, or superior a path may seem, if one believes that only they can transcend life and death while others cannot and must continue in samsara, such a view deviates from the equality of religions and is not the orthodox principle. When sentient beings engage in religious practice, do they stray from its true meaning, making it even harder to uphold the concept of 'equality in practice'?
《大道真詮》 推薦序
The heavens and earth bestow their virtues upon all things, and the sun and moon illuminate the earth with their light! The recipients of these blessings are all living beings, and all of heaven, earth, and humanity benefit from them! By reflecting deeply, one can understand that the heavens and earth provide their blessings to all beings on earth with meticulous care and without omission! They all hope that the beings mired in the world will soon reveal their original nature and return to their true home.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
I reside in the sacred land of the Heaven of Reason. After my original children descended to the mortal world, they lost their true nature, making it difficult for them to return to the Immortal Land of the Infinite. This truly causes me great sorrow, and I often stand by the door, eagerly awaiting their return. Especially in these degenerate times, when customs have changed and virtue has declined, it is even harder for them to truly recover their original Buddha nature.
◆ Prefaces ◆
序一
Ancestor Hongjun
序二
The preface is written with reverence, guiding the lost back to the Great Dao.
序三
With abundant virtues and firm resolve, 
Return to the Infinite, to the face of the Mother.
◆ Main Text ◆
第一回 原意（無極之一）
If the space of thought is the very beginning, and it moves towards goodness and virtue, such actions become the signs of virtuous merit! Conversely, if it moves towards evil and malevolence, it will surely encounter karmic obstacles and adversities, thus forming the signs of unvirtuous deeds! At such a time, the evil calamity has already begun!
第二回 初基（無極之二）
Is it the lack of compassion from Heaven or from humans? One must understand! Since the beginning, humans have used their strength to bully the weak, and with their powerful human force, they have sacrificed the weak living beings for their own appetites, indulging in personal desires without regard for the weakness of all living beings. In this life, they suffer, and in the next life or the cycle of rebirth, they will face the retribution of karmic creditors!
第三回 貫一（一本） （無極之三）
This kind of existence must be combined with the 'Temporary Combination of the Four Great Elements'—'Birth, Abiding, Change, Destruction, Earth, Water, Fire, Wind'—to have any effect in the Qi realm. Otherwise, it is merely the repeated sowing of karmic seeds, which is an indisputable fact. All human beings are constrained by this limitation and find it difficult to escape this obstacle.
第四回 太極
The 'rainbow sash' of their descent has gradually diminished and eventually disappeared. Thus, from the Infinite descending to the Supreme Ultimate, the Supreme Ultimate gives rise to the Two Forms, leading to the distinction between male and female. Through their union, they form an unending cycle of life. The descent of 'Heavenly Immortals' to the mundane dust began from this point, as the Azure Heaven provided a new environment for the 'Buddhas of self-nature' to cultivate and return to their original state.
第五回 兩儀
Can sentient beings with emotions reflect deeply? In the past, their ancestors were also thus. It is necessary for the Two Forms to harmonize Yin and Yang to achieve the propagation of the lineage. If this stage is not passed through, it is difficult to have the opportunity for life and growth. If, despite being isolated Yin or isolated Yang, one can still strive to bring blessings to all sentient beings, it is truly commendable.
第六回 四象
Autumn harvest: it is through the process of Summer growth that all things can flourish and multiply. Human beings must rely on the food chain to sustain the growth of all beings and the survival of all things. After the growth of Summer, they will encounter: birth, abiding, change, and finally, dissolution. Therefore, the harvest of Autumn does not mean the end.
第七回 八方
Thus, it can be altered by human actions: the desire for good, the desire for evil, the desire for blessings, the desire for misfortune—all these are not decreed by the Azure Heaven. The overarching direction is indeed shaped by the accumulated karma of past lives, which cannot be changed; yet the minor details can be modified through human endeavor, leading to vast differences! If the living souls wish to avert misfortune and evil, or to seek blessings and goodness, they must surely do so through their own efforts.
第八回 含因
Today, all sentient beings look forward (to wealth), and few can trace back to their past. Therefore, before the latent cause is activated, everything is in a state of waiting. When conditions arise, they become karmic rewards, forming the convergence of causes and conditions. Without the necessary conditions, it is difficult to achieve success, and this is the true nature of reality.
第九回 人生
In the course of human existence, one must draw upon the experiences of others and transform them into personal experiences, thereby reducing the errors in life and establishing virtuous blessings. Only by achieving this state can one alter the karmic seeds within, which is the paramount action and a necessary deed.
第十回 萬法
In the world advanced by technology, the myriad dharmas give rise to the myriad things, and everything is viewed through materialism. There is little focus on spiritual teaching and transformation to guide beings. Although the beings of this age live in an era of material and technological civilization, they lack spiritual grounding and the manifestation of their true original self-nature.
第十一回 唯心
Because human beings have the opportunity and drive for invention and creation, and this opportunity and drive are precisely enhanced through the process of trials and experience. Only through transformation and evolution can one accumulate the fruits of success. Without this process, how can the beings of today enjoy the karmic rewards? It is unlikely!
第十二回 萬殊
From the original grains and cereals, the transformation of flavors and desires leads to the killing of other beings and animals to sustain oneself. This is the result of desire and greed, and it is a lack of compassion in human beings. In the process of life's evolution, humans should coexist, co-prosper, and co-thrive with all beings and things, not through the dominance of humans and the killing of other beings.
第十三回 唯物
If one is tormented by adversities and dissatisfaction (demons), this is a test from the Azure Heaven, or is it the result of one's own actions? Understanding that all dharmas arise from materiality, these are all aspects of substantial life. One cannot escape the human realm through cultivation; otherwise, it is said that 'Heaven sends tests, but one does not know if they are self-invoked trials.'
第十四回 生死
The cycle of life and death in a single day—beginning with the morning birth, resembling a child in the morning, a youth at noon, a mature adult in the afternoon, and an elderly person at night—culminates in the deep night when all is extinguished and death arrives. Human sentient beings cannot escape the alternation of life and death, which occurs daily, monthly, yearly, and throughout one's entire life.
第十五回 自在
It is precisely the willingness to endure favorable conditions and all that one desires, and the aversion to what one dislikes and is unwilling to accept, that makes it difficult to endure the trials of adverse conditions. Thus, the discriminating mind arises, and the human world must experience the rise and fall of 'birth and death.' This is not merely a matter of human lifespan, but a deeper process.
第十六回 惻隱
If one wishes to achieve it in the next life or in another world, what then? I ask: Can the same karmic conditions (Yīn Yuán) be present? Time, place, state of mind, and environment are the primary conditions. Will the grand vow made in a moment of emotion influence future life and family harmony? It is not certain!
第十七回 慈悲
The essence of compassion and sympathy is to bestow one's surplus blessings upon those who lack them. Through the practice of giving and letting go with compassion and sympathy, one can assist those who lack karmic rewards in making offerings. One must be willing to give and to let go, and even more so, to give and to let go with joy. This is done with a heart full of joy and sincere generosity, without any ulterior motives.
第十八回 喜捨
One's ability to enjoy various properties and items in the mundane world is the result of actions from past lives. Life is judged by the Azure Heaven, which bestows enjoyment based on all merits and demerits. Can one make greater contributions and give more? To give is to gain (virtue), to have virtue is to have karmic rewards, and all worldly items are merely borrowed, used, and temporarily owned.
第十九回 因果定律
Is this due to the lack of compassion from Heaven, or is it a human factor? It must be clearly understood that good causes bring good rewards, and evil causes bring evil rewards, which is an unalterable truth. Why, then, do good causes sometimes bring evil rewards? This is because religious practitioners often overlook the unique aspects of other religions and focus only on looking up rather than down.
第二十回 思想觀念
Verily, success and failure are both influenced and determined by human thought and conception, thereby enabling action and endeavor in the world. The manifestation of thought into reality is the fruit of cause, and the distinction between success and failure is the differentiation of gain and loss. It is within the realm of mortals that thought and conception arise, allowing for action and achievement.
第廿一回 教化修持
Through the influence of religion, one can perfect one’s actions and conduct, reaching a stage of fulfillment. Therefore, those who cultivate within religion have a greater sense of intimacy and are more willing to be close to and accept others than those outside religion. After entering religion, one may feel that the outside world has become too distant.
第廿二回 執著固化
At the inception of the teachings by the holy sages of the five doctrines, there was no intention to compare them with others; fundamentally, there was no distinction, no separation, and no hierarchy. The original purpose of the sages in establishing their teachings was without any sense of discrimination, treating all as equals, without division between self and others, and without regard for superiority or inferiority. It is only later adherents who have imposed such distinctions, adding superfluous elements in an effort to attract followers, thereby overstepping the bounds of simplicity and truth.
第廿三回 五行生剋
Because there is blessing, there is misfortune; because there is misfortune, there is blessing; because there is bitterness, there is sweetness; because there is joy, there is sorrow; all are influenced by relativity. Therefore, in the mortal realm, beings are subject to the rotation of the Five Elements (Wǔ Xíng), and the sixty Jiazi cycles govern the rise and fall, the prosperity and decline, in turn.
第廿四回 命理人生
It is essential to understand the innate celestial disposition and to act accordingly. By transforming one's own actions, one can alter both the innate celestial disposition and the subsequent fortune, thus freeing oneself from their influence. This transformation must be achieved through cultivation, which in turn affects the innate celestial disposition and the subsequent fortune. This is the result of one's own efforts and becomes a form of self-creation.
第廿五回 矛盾對立
Experience: It is through this that one can clearly understand one's thoughts and ideas, and know how to act without generating the mutual opposition of 'spear and shield'. One must understand how to act and how to conduct oneself! In the distinction between 'spear and shield' and 'right and wrong', contradictions and oppositions often lead to a lack of confidence in oneself.
第廿六回 時空生滅
When everyone can understand the impermanence of the arising and ceasing of time and space, it applies to every sentient being. Year after year, the human world changes, and the year of Ding Chou is gradually coming to an end, while the year of Wu Yin is about to begin. Due to the passage of time, if the year of Ding Chou had not arrived, how could it directly leap to the year of Wu Yin?
第廿七回 輪迴交替
Human beings are caught in the daily, monthly, yearly, and lifetime cycles of rebirth, unable to free themselves from these bonds, and find it even harder to achieve transcendence. Should one feel sorrow and helplessness? It is essential to understand the true meaning of the cycle of rebirth and transformation.
第廿八回 生老病死
In the process of aging, one should refine and integrate one's past experiences. By consolidating these accumulated experiences, one can pass them on to future generations, thus avoiding the fate of being 'useless in old age' and being abandoned by others. One must cherish and make good use of the useful body in this life, so as not to burden future generations.
第廿九回 苦空無常
The trials of suffering: they are surely the torment of the heart-mind and the torment of the body. And within suffering, how can one eliminate illness and pain? Sometimes, it is necessary to 'borrow calamities' to resolve karmic fruits and debts, and to willingly endure them to clear karmic consequences. One must also resolve the karmic retribution of cause and effect to have the possibility of eliminating the suffering and torment of illness and pain.
第三十回 悲歡離合
The process of 'sorrow and parting' would not exist without the extension of parting. Do the family members feel sorrow when one goes to work each day? No, for it is only a brief separation, and the reunion will follow, so there is no sense of sorrow. It is through the interplay of 'sorrow and joy' that the process of 'parting and reunion' is demonstrated.
第卅一回 喜怒哀樂
Anger: When it erupts from personal suppression, it is a release of dissatisfaction with the pressures one bears. The expression of 'anger' is inevitably a result of one's personality, forming an emotional response that bursts forth from the suppressed heart. This emotion can facilitate the process of personal inner relief and dispersion.
第卅二回 得失心態
Such losses cannot be reclaimed, forming a repeated and continuous cycle at each stage. Therefore, the loss of time, space, spirit, and mental exertion is a combination that must be endured to complete a task and satisfy the other party. How, then, can one achieve this satisfaction?
第卅三回 陰陽相待
In the void, one can understand the boundless expanse of the heavens. To return to the Infinite Realm, it is easier to undertake this journey. Otherwise, in the mundane realm, it is impossible to comprehend the cosmic process of creation and evolution, which would leave the human beings of the world unable to grasp the grandeur and boundlessness of the universe.
第卅四回 天地造化
Life in the world is thus, can one break free from these constraints? It lies in these very shackles! The human world is indeed: the Realm of Life Transformation! If one cannot meet these conditions, it will be very difficult to achieve any success! The process of the transformation of Heaven and Earth is ultimately to allow all sentient beings to return to their original abode, which is the Infinite (Wú Jí) and the Void.
第卅五回 宇宙演化
There are those who, due to the convergence of causes and conditions, fail to understand and instead sink deeper, unable to seize the good opportunity to transform, refine, and return. They are governed by the continuous cycle of rebirth, and the desire to return is truly 'more difficult than ascending to Heaven.' This is precisely the reason why sentient beings are lost in their original nature, not understanding the process of the universe's evolution.
第卅六回 回歸收圓
The 'True Interpretation of the Great Way' elucidates the real truths, starting from the original cause in the Infinite pre-heaven, evolving through the Supreme Ultimate and the Two Forms, leading to the Four Images and the establishment of the Five Virtues, which then manifest in the eight directions. This is the process of the convergence of causes and conditions in the human world, transitioning from the pre-heaven to the later heaven, and from the transcendent to the worldly, which is the basis for all actions of beings in the mundane world.
◆ Postfaces & Praises ◆
跋一
The Southern Palace opens the teachings to guide all beings, 
Blessing the earth and rescuing the fallen.
完 書 繳 旨
Now, by Imperial Decree, the Chongxin Hall is established to spread the truth, alleviating the Mother's concerns and burdens. These are the beloved spirits who understand the Mother's original intent and guide the original spirits back to their source. The completion of The True Explanation of the Great Dao, which integrates the essence of the hearts of the highest beings across the three realms, has greatly benefited the sentient beings of this world.
◆ Prefaces ◆
《大道真詮》 編輯誌
Just as the Buddhist teachings state: human 'consciousness' is discriminated by the 'Manas consciousness' and then stored in the 'Alaya consciousness,' which holds the 'seed causes.' When these 'seed causes' encounter 'the harmonious coming together of causes and conditions,' they form human thoughts and concepts. Combined with the accumulation of past experiences, this constitutes the foundation of humanity.
《大道真詮》 推薦序
This is precisely how the virtues of heaven and earth evolve! All living beings under heaven and earth are treated equally, with no favoritism shown to humans over other living beings. In the evolutionary process of heaven and earth, every living being, whether plant or animal, is included! This is the great compassion and virtue of the heavens.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Therefore, the celestial Buddhas and immortals frequently descend to the world to expound the truth, all with the aim of guiding my original spirits back home. Now, the noble decree has been bestowed upon the Chongxin Hall, which has been established for a year and has shown great care and benevolence on my behalf. This deeply moves me! Hence, I specially descend to write a heavenly book, titled 'The True Interpretation of the Great Dao'!
◆ Prefaces ◆
序一
In the primordial chaos of heaven and earth, all are the original spirits of the heavens.
序三
True cultivation and practice can lead one back to heaven, 
Alas, life is filled with suffering.
◆ Main Text ◆
第一回 原意（無極之一）
At the initial origin: when movement arises, all things are influenced by external conditions. This 'self-nature root' is affected by 'external conditions.' In the human world, only the human living space exists, making it fundamentally difficult to manifest the pre-heaven original nature, and even more so to be swayed by the external world, thus making it hard to restore the self-nature.
第二回 初基（無極之二）
One must understand: the heart of compassion and empathy is the initial foundation! If all living beings lack compassion, and the sages treat all living beings as mere straw dogs, how can the inherent goodness of humans, the Buddha-nature, be manifested? All beings possess equal self-nature and Buddha-nature, and must not be harmed by the strong! All human actions are bound by the law of cause and effect!
第三回 貫一（一本） （無極之三）
When the One disperses into myriad differences, if man possesses the Five Supernatural Powers, he must also cultivate a deeper Virtuous Nature. The Virtuous Nature must surpass the supernatural powers to prevent the creation of negative karma through the possession of the Five Supernatural Powers. Only then can they complement each other, and one will not be lost in the realm of supernatural powers, moving freely between the Qi realm and the Image realm.
第四回 太極
One must pass through the five defiling realms of the mundane to refine and purify, gradually restoring the light and ethereal body of Heaven; yet, as one becomes more immersed in the mundane, the celestial sash of light fades away, and the heavenly body also disappears. To return to the realm of the Infinite and the Principle of Heaven is exceedingly difficult! For the multitude of 'Self-nature Buddhas' who descend into the mundane, they are all swayed by the defilements, making it very hard to control the mundane world.
第五回 兩儀
Therefore, the 'Self-nature and Buddha-body' bestows blessings upon all sentient beings. If one cannot achieve the manifestation of the Self-nature and Buddha-body, it is difficult to escape the cycle of rebirth. If humans undergo religious cultivation and purification, they are more likely to achieve this goal, bringing blessings to sentient beings, and thereby growing greater karmic rewards.
第六回 四象
The abundance of Autumn can be stored in time and space, which is the fundamental basis for nurturing all things. Without the harvest of Autumn, how could there be the seasonal changes and the cyclical survival of human beings? It is necessary to complete the Autumn harvest (storage) to serve as the starting point for all things to begin anew, and to ensure the necessary continuity.
第七回 八方
This is essential in the present era. Yet, the hearts of humans lack the light of illumination, reducing the warmth and fervor. Therefore, for the benefit of all beings, it is necessary to ignite the lamp of the Heart—the Heart-lamp of the Buddha—to illuminate oneself and all sentient beings, thus returning to one's original Buddha-nature.
第八回 含因
Before the latent cause is activated, everything is in a state of waiting. If it is not triggered by external conditions, there can be no outcomes. The latent cause is precisely the accumulation from past lives, and it influences actions in this life, leading to the combination of good and evil, blessings and misfortunes. Before it is activated, it will not produce karmic rewards in this life or the next.
第九回 人生
Otherwise, in this world, because all sentient beings come to this realm with neither abundant nor diverse experience, they are bound to encounter obstacles in their actions due to their lack of experience. Only then will they realize how precious it is to borrow the wisdom and experience of others. Such karmic conditions will bring forth both virtuous benefits and favorable returns.
第十回 萬法
All are driven by material servitude, rarely able to command it, thus increasing the nourishment of the spirit is hindered. Such is not the desire of all beings, for it is difficult to cultivate a sense of spiritual grounding. Knowing only material servitude (desire), it is hard to turn circumstances, and thus they are often turned by circumstances, being driven by material servitude (desire). Is this not so?
第十一回 唯心
I ask: In the history of the Central Land, which spans only five thousand years, from ancient times to the present, are the beings of this generation the most blessed? Can the present era create even greater blessings, enriching the lives of all beings under Heaven? It is evident that those born in this age are endowed with abundant blessings!
第十二回 萬殊
In the evolution of humankind, the planting of the five grains and various crops, the protection and nurturing of all beings to sustain the multitude, in this present age, due to the necessity of sustenance and the indulgence of the palate, and the development of living spaces and resources, all have gradually moved away from violent and murderous acts. Moreover, scientific evidence has shown that humans should not indulge in excessive desires and cravings.
第十三回 唯物
All phenomena arise from matter; if there were no myriad things and sentient beings, one might ask: Is cultivation indeed the best path? Yet, one must not lose touch with the realities of life. Otherwise, when cultivation is pursued merely for its sake, it will inevitably be driven by desire, and the goals of cultivation will remain unattained. Can such cultivation truly be grounded in reality?
第十四回 生死
All things are formed daily to reach their completion; no matter what myriad beings, they must undergo this process: 'Not desiring to be born, yet born; not desiring to die, yet dying.' This is the law and truth of human and all beings' existence, which can be altered through cultivation in the human realm, thereby extending one's finite years and time.
第十五回 自在
Life and Death: Can one be free and unencumbered in life and death, or will they remain tightly bound in the heart? If one cannot let go and be the master of their own mind, they will be swayed by the cycles of birth and death. Humans must navigate the realms of life and death, understanding that all matters, whether of lifespan or other affairs, arise from karmic conditions, from the beginning of life to the end of all conditions (death).
第十六回 惻隱
In the process of cultivation, attitudes in business and interactions with others are all influenced and swayed by personal emotions. This is true for everyone, and it becomes the key to success or failure. If one can balance their emotions, they can truly be the master of themselves. If one is always swayed by their emotions, it is very difficult to achieve transcendence and elevation.
第十七回 慈悲
One must have the joy of giving to receive the joy of blessings, and be willing to give, to gain the willingness to receive. Gain and loss! 'What is given openly is returned secretly' is the law of Heaven and Earth. This kind of giving, though it may seem to result in loss, will surely bring gain elsewhere! Moreover, all things in the mundane world are interdependent, thus: being willing to give, being willing to let go, one can then give joyfully and let go joyfully.
第十八回 喜捨
Can one transcend these barriers in this life? One must not stubbornly cling to everything they possess to open up greater karmic conditions and blessings. Therefore, the more one gives, the more it seems they have lost, but it will return 'openly given, secretly returned' in greater measure, as guided by the laws of Heaven and Earth.
第十九回 因果定律
Frequently, in the process of cultivation, practitioners are constrained by the teachings and misinterpretations of their predecessors, making it difficult to escape the 'self-attachment' of their religion. Originally, entering a religion for cultivation should be a joyful and delightful affair. Why, after a long period and journey of cultivation, do they often face external trials and obstacles?
第二十回 思想觀念
The differentiation between right and wrong must be adjusted by human thought, and it is through thought that one enters conception. Such conceptions often encounter bottlenecks and difficulties in human thinking. How then should one seek methods of improvement? By readjusting the steps of failure, one can set out anew and strive for success.
第廿一回 教化修持
Therefore! To disdain the beings of the world and pity them, while believing one’s own path of cultivation to be exceedingly high, such an attitude, though it may have the potential for Buddhahood, is fraught with danger. If one can maintain the initial heart and initial resolve, there will surely be achievement. Yet, how difficult it is to remain true to the initial heart after some time has passed!
第廿二回 執著固化
To achieve top scholar students, one must possess the same inherent Hán Yīn (Latent Cause) as the teacher. Combined with the right mindset and actions, the conditions for 'top scholar teachers and top scholar students' can be met. Is it always so? Otherwise, in this life, one merely boasts: 'I am the greatest, I am the highest, I am the most supreme.' Can there be fairness and equality? Not necessarily!
第廿三回 五行生剋
The generation and overcoming of the Five Elements (Wǔ Xíng): when applied to the human world, one can understand the principles of generation and overcoming. One can discern the alternation of generation and overcoming, and thereby find a path to transform misfortune into good fortune. Before understanding the good and bad, the blessings and misfortunes, one must plan and prevent them. This is the instinct of human beings to seek good fortune and avoid misfortune.
第廿四回 命理人生
Methods such as discerning qi and appearance, palmistry, physiognomy, Purple Star Astrology, the Eight Characters, the Four Pillars, bone structure, and various forms of spiritual divination can only reveal a part of the human destiny. It is the human factor that can change the predestined fate of the innate celestial disposition. The best testament to this is the story of Yuan Liaofan, who exemplifies the transformation of both 'destiny and fortune.'
第廿五回 矛盾對立
Not knowing what to do and what not to do, frequently unable to discern right from wrong and righteousness from deviation, one cannot understand the limitations of the opposition between 'spear and shield'. Life in the world is characterized by righteousness and deviation, right and wrong, and one must seek correct knowledge and understanding through the conflict of 'spear and shield' to transform one's thoughts and ideas.
第廿六回 時空生滅
This would be impossible! Because the arising of time and the arising and ceasing of time and space enable the development of the human world and the underworld, as well as the expansion in the celestial realm. Without the facilitation of time, how could the years, months, days, and hours continue in sequence? Otherwise, if time were fixed at the present moment, preventing it from moving forward, everything would come to a standstill.
第廿七回 輪迴交替
If one cannot comprehend the continuous alternation of the cycle of rebirth, it will be difficult to transform it, and one will remain ensnared in the continuous cycle of rebirth. This helplessness and sorrow can be understood! This is the world of sentient beings, where they are bound by these limitations and obstacles, and must see clearly to grow and transcend!
第廿八回 生老病死
Illness: It is the degree to which the body is harmed in the human world, a suffering that one finds difficult to bear. For all beings living in the world, this is a process that no one can avoid. Sometimes, illness and suffering serve as the best point for the resolution of karmic obstacles. In illness, one can deeply experience one's own personal pain.
第廿九回 苦空無常
Therefore, the existence of suffering in the human world is not merely illness and pain. All that torments the heart and pierces the body is suffering. The suffering and trials brought to sentient beings are precisely the negative forces that lead to their ultimate achievement. Without the trials of suffering, one often remains in a state of smoothness, unknowingly creating karma and committing sins.
第三十回 悲歡離合
Parting is a daily necessity, whether at home or abroad. From one place to another, one must leave the first to reach the second. The act of 'leaving' is essential to reaching the destination. Without 'parting,' the process cannot be established, and in every moment and space, there is a process of 'parting.'
第卅一回 喜怒哀樂
If 'anger does not arise,' it surely indicates a change in the realm of cultivation, or an elevation of suppression, or perhaps a sign of weakness. There is a time when anger can stabilize the world, and there is a time when anger can burn the forest of merit. Why does anger arise without cause? Can it be transformed to serve as a means of emotional release?
第卅二回 得失心態
Thus, after the completion of one's endeavors or at fixed times, one may receive the due reward, which is the circulation of sustenance in the world. Yet, humanity loses itself in the realms of mind, spirit, time, and space, while gaining the accumulation of experience. This is the rectification and transformation of past errors, ignorance, and misdeeds.
第卅三回 陰陽相待
Human life is a process of refinement and transformation in the mundane realm. This experience deepens the impression of the various trials and tribulations, which are stored in the eighth consciousness, the Ālaya consciousness. This is what allows beings to enter the eternal and unchanging state of the ninth consciousness, the Ān Mó Luó Shí (Amala Consciousness) — the manifestation of the Buddha-nature within one's Self-nature.
第卅四回 天地造化
Every sentient being possesses their innate Self-nature (zì xìng) and Buddha-nature (Fó Xìng)! Do not repeatedly return to the human world in the cycle of Saṃsāra (Lún Huí), rolling through countless lifetimes of helplessness, making it difficult to escape, and repeatedly forming the continuity of rebirth! The Azure Heaven is compassionate, desiring that all beings who cultivate in the Five Turbidities of the Evil World (wǔ zhuó è shì) have the opportunity to return and the heavenly ladder to guide their elevation.
第卅五回 宇宙演化
How can all sentient beings return? Truly, it is 'more difficult than ascending to Heaven.' Yet, through the teachings and transformation of religion, one can understand the will of the Azure Heaven and the process of cosmic evolution, which is to return to the land of the Immortal Realms of the Infinite; but human beings find it hard to comprehend in the mundane world: how to cultivate, to transform, and to refine themselves?
第卅六回 回歸收圓
To achieve cultivation in the mundane world, one must practice the Bodhisattva path with 'great compassion, great wisdom, great karmic reward, and great vow power.' Each volume of the Heavenly Scriptures and every chapter are interconnected, forming a complete series. This is an unparalleled reference for cultivation, elucidating the truth, enabling beings to achieve liberation in the present life.
◆ Postfaces & Praises ◆
跋一
The Imperial Lord descends to write the preface, 
The true interpretation of the Great Dao guides the return journey.
完 書 繳 旨
This brings great comfort and joy to the Mother's heart. The spirits of the Chongxin Hall have worked diligently to spread the truth and guide the original spirits back. The Mother is deeply pleased and specially grants the 'Golden Lotus Platform' to the Chongxin spirits, based on their full dedication.
◆ Prefaces ◆
《大道真詮》 編輯誌
Inscribed by Zen Master Lixin Guangming at
《大道真詮》 推薦序
Written by Master Lixin of the Bright Zen Temple
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
I hope that this truth will guide my original children back, setting a standard and example for themselves and others. By achieving this, they will grow and return to their true nature, manifesting their Buddha nature as their guiding principle. I appoint the Ancient Buddha of the Southern Sea as the chief author, and the high immortals and Buddhas of the three realms as the co-authors.
◆ Prefaces ◆
序一
The ancient waters return to the tide, and the true interpretation of our ancestors is revealed once more.
序三
Returning with full merit, joy is leisurely, 
No longer cycling through rebirth in the world.
◆ Main Text ◆
第一回 原意（無極之一）
If one cannot manifest the self-nature, no matter how sublime the Great Way, or how profound the true principles, it is impossible to restore the self-nature Buddha-body. All sentient beings inherently possess Buddha-nature, yet how can they develop it? They must be influenced, dominated, and swayed by time and space, which then becomes the origin of all movements!
第二回 初基（無極之二）
If in this world one deceives others, in the next life one shall be deceived in turn, for they do not realize that the actions of the present all deviate from the virtue and protection of Heaven and Earth, knowing only of humanity and unaware of the myriad living souls! Moreover, the strong oppress the weak, yet the weak too shall have their time of strength. How then can one be freed from such entanglements?
第三回 貫一（一本） （無極之三）
Otherwise, one remains merely a troubled immortal, and must understand that human existence in this world is a combination of Impermanence. When will this life come to an end? It is hard to know! Can one use the Five Supernatural Powers to benefit all beings? Or to benefit oneself? How can one do so? It is very difficult to understand!
第四回 太極
Thus, being deluded by the scenes of the world, one encounters all manner of dissatisfaction and adversity, unable to restore the pre-heavenly celestial body according to one's own 'mind consciousness.' In the mundane world, all matters must be faced, and when various adversities befall one, one begins to think about how to adapt to the Earth as a living environment.
第五回 兩儀
If one cannot bring blessings to sentient beings, it is merely the liberation and growth of oneself. To escape the vortex of the cycle of rebirth, one must be a person of great wisdom. Otherwise, it will only be the cultivation of karmic conditions in the next life. This is because the karmic rewards and blessings one possesses can be achieved through the benevolent Qi generated by the collective good karma of sentient beings.
第六回 四象
Winter storage: the end of Winter is merely the storage after growth and harvest. It is also the 'cessation' in the process of abiding, changing, and dissolving, but this does not mean that it has entered a state of total destruction. Even in dissolution, there is storage, and it has not yet been completely ruined. There will be a future use, as it is said: 'Heaven has endowed me with talents for a purpose'!
第七回 八方
In the eight directions of Heaven and Earth, each is a position upon which beings depend for survival. Within these eight realms, numerous religions guide beings towards virtuous karmic conditions, leading them into the path of cultivation. However, it is not guaranteed that every cultivating being will return to the original state. One must observe how they adhere to the right principles of Heaven and Earth—this is the Truth, and the true path!
第八回 含因
Before the latent cause is triggered, everything is stored in the eighth consciousness, the Ālaya consciousness. Only then can it be transformed and directed in this life or the next. Human survival in the world, actions, and deeds—whether good or bad—are all related to the various actions and combinations of the next life. Therefore, in this life, it is necessary to discard negative influences and thoroughly cleanse all impurities.
第九回 人生
In life, if one cannot take the experiences of others as a guide for self-amendment, it is difficult to achieve true prosperity in one’s journey, and one will surely often encounter adversity to temper the body. Therefore, the karmic affinities of the human world must be understood: humanity advances through the borrowing of others’ experiences, thereby achieving the process of self-cultivation!
第十回 萬法
Nowadays, all beings rely on electricity and vehicles, and on various comfortable and convenient living environments, seldom returning to nature. This is because beings love favorable conditions and find it hard to endure the trials of adverse circumstances, which would help transform material servitude. As a result, their hearts are often troubled and uneasy, and it is difficult for them to truly look inward.
第十一回 唯心
However, within their hearts, they often lack spiritual nourishment, frequently wondering, 'What am I here to do in this world?' Beyond the necessities of daily life, there is a lack of spiritual growth and nourishment, often leading to a sense of desolation in the heart. How can one break through this 'spiritual emptiness'?
第十二回 萬殊
If the harm to all living things and the sustenance of humans through bloodshed were to become excessive, it would be far less ideal than the cultivation of the five grains, fruits, and vegetables. In this present age, promoting vegetarianism is more feasible, and humans should refrain from killing, witnessing killing, and causing killing for their own sake, as a fundamental guideline.
第十三回 唯物
In truth, all sentient beings are constantly engaged in cultivation and adjustment within their daily lives. Can one discern the true essence of the Way? Can one see that daily life is the embodiment of the Way? Can one perceive the subtle signs? It is exceedingly difficult! Therefore, daily life is the very foundation of the Great Way, not confined to religious practice alone!
第十四回 生死
Thus, it is precisely what humans can achieve, and there is no such transformation for other myriad beings. Among the Three Powers of Heaven, Earth, and Humanity, humans stand out as the most noble, capable of great deeds, and superior to all other beings.
第十五回 自在
When life ends, there can be no identical time and space to return. In the karmic conditions of existence, death has already occurred, and everything concludes in the process of extinction. Therefore, whether one can live freely and unencumbered depends on whether they see all phenomena as arising and ceasing due to karmic conditions, or if they hold onto them as memories, constantly dwelling in the heart.
第十六回 惻隱
Thus, in the world of humanity, there are many who find it difficult to achieve the convergence of causes and conditions, destined to be mere failures; the outpouring of emotions can sway the success or failure of a cause. In any context or place, if emotions influence oneself and others, it is exceedingly hard to cultivate virtuous karmic conditions in this present life.
第十七回 慈悲
It is necessary for the Azure Heaven to bestow blessings, but why is this so? In the law of cause and effect, it is an unbreakable heavenly decree that there must be the willingness to give, the willingness to receive, the joy of giving, and the joy of receiving. Thus, for all beings to give and let go without seeking, they must give and let go without expecting a return, thereby achieving true merit without fear of retribution.
第十八回 喜捨
Rejoice in the possessions that you love, for in the mundane world, only those who are endowed with Fú Bào (Karmic reward / Blessings) can long enjoy them! Whether you are a noble emperor or a commoner in the mundane world, it is the Yīn Yuán (Karmic Conditions) of your past life that have brought about your present circumstances, and this is the Fú Bào (Karmic reward / Blessings) that you have summoned, not because the Shàng Cāng (The Azure Heaven) has given more to one and less to another!
第十九回 因果定律
It is said that 'Heaven tests the heart and actions, and Heaven sends kǎo mó (spiritual tests).' In reality, it is determined by 'the workings of one's own heart' and 'one's own actions.' If one understands the process of Heaven's testing, one can see the cause and effect. Or, it may be due to one's own karmic summoning. Therefore, such actions by religious practitioners, especially those of the Heavenly Dao, are considered righteous!
第二十回 思想觀念
There is a saying in the human world: 'Failure is the mother of success.' This is a proverb of the present age. People seek methods of improvement through failure, thereby reaching the conditions and actions of success. If human thought and conception can be established in goodness and beauty, then through the reasoning of thought, actions will naturally incline towards the good and the beautiful.
第廿一回 教化修持
Can one reach the perfect and complete realm? It is exceedingly difficult! For one is still bound by the limitations of religious cultivation, and one’s temperament is marred by peculiar and strange traits. It is even more challenging to integrate with the sentient beings of the world, and to be accepted in the present society. One may then become a subject of criticism and, in turn, a creator of karmic obstacles.
第廿二回 執著固化
At the inception of the Five Teachings, the sages did not compare their teachings with others. There was no distinction, no comparison, and no hierarchy. The original intention of the sages was to have no Fēn Bié Xīn (Discriminating Mind), treating all as equal, without division between you and me, without ranking. It is only the later followers who have added these distinctions, often to attract more believers, engaging in superfluous and unnecessary actions!
第廿三回 五行生剋
One must surely be able to turn the auspicious and inauspicious cycles of the Five Elements, and one must understand the issues of generation and overcoming in the mundane world. Thus, one can comprehend the continuous generation and mutual overcoming, which are essential concepts of Yin and Yang and the Five Elements. Why do some people perform good deeds yet fail to receive blessings? Why do some commit evil deeds yet escape retribution? This is because the time has not yet come, and it is not that there is no retribution!
第廿四回 命理人生
The innate celestial disposition must be free from interference, influence, and control. It is necessary to transform the latent causes (Hán Yīn) of the innate celestial disposition through cultivation, thereby converting the predestined fate into a transformed state in the mundane world. Destiny and life are intimately connected, and thus the destiny of each person is unique.
第廿五回 矛盾對立
Whether in practice, commerce, family, dealing with people, or handling things, the same conditions apply. The 'spear within the shield' engages in mutual conflict, while the 'shield prevents the spear' from attacking. One's decisions are influenced by one's thoughts and ideas, with one side defending and the other attacking. This is due to a lack of experience and a resulting lack of trust in oneself.
第廿六回 時空生滅
Would everything be unable to develop? When all sentient beings and the heavens and earth are at a standstill, how could the driving force for prosperity and growth be achieved? The universe, the sun, the moon, and the heavens and earth are in constant motion, and cannot be halted for anyone. In the mundane world, no one can stop the flow of time and space.
第廿七回 輪迴交替
The cycle of rebirth is the mutual alternation and transformation of Heaven, Earth, and Humanity. Can one change one's mindset? One must transform one's thoughts and ideas to take action and make a difference, to adjust the negative karmic seeds from past and accumulated lives. Otherwise, the human world is a great cycle of rebirth, and what can be done!
第廿八回 生老病死
Illness and suffering: They are the most effective in wearing down one's will. Even the most valiant and heroic individuals, when subjected to illness and suffering, can transform from a mighty tiger that once dominated the world into a feeble cat. No matter how many blessings one may have enjoyed in the past, without a healthy body, even the greatest blessings are of no avail!
第廿九回 苦空無常
Thus, although 'suffering' is such, it is the foundation of the negative achievement for sentient beings. Without suffering, there is no joy, and in suffering and emptiness, there is impermanence. Under the heavens, there is absolutely no eternal suffering, nor eternal joy. Therefore, 'suffering and joy' are both reflected in the human world, continuing the process of human life.
第三十回 悲歡離合
Thus, union arises from departure from one place and arrival at another. In the daily lives of all sentient beings, the interplay of departure and union shapes their achievements. Without the processes of departure and union, the unfolding of all karmic conditions would be difficult. It is through the convergence of causes and conditions that the principles of Heaven and Earth are realized, necessitating the presence of both departure and union.
第卅一回 喜怒哀樂
After the venting of suppressed emotions, it is essential to address the root of the problem; thus, the expression of anger should serve to resolve its cause. Otherwise, if anger fails to solve the issue, it will only complicate matters further, leaving little chance for success and proving ultimately futile in regard to the very matter that provoked it.
第卅二回 得失心態
The mindset and perspective: in the continuous cycle of gaining and losing, can sentient beings take responsibility for themselves? Or do they drift aimlessly through life, losing what they have invested? Can they earn the rewards of sustenance to support their families and nourish life? This is what the Azure Heaven observes in the virtuous beings, to see if they possess the ability to discern right from wrong!
第卅三回 陰陽相待
Otherwise, beings would remain in the endless cycle of Saṃsāra, never freeing themselves from the karmic conditions and retribution of the human world. Therefore, the interdependence of Yin and Yang is a daily reality, and in the present age, how many deities or beings can escape the vortex of this interplay? It is exceedingly difficult!
第卅四回 天地造化
The process of the transformation of Heaven and Earth is a profound expression of boundless love! If sentient beings can show gratitude, they will bring more blessings to the nation (Shè Jì). Otherwise, they will merely sink into the mundane world, preparing for the next cycle of rebirth and forming a continuous chain of causes and effects, which is truly lamentable!
第卅五回 宇宙演化
To return to the Immortal Realms, the original place of the cosmos! All beings are transformed by the Azure Heaven; how can they be elevated and transcend, achieving perfect return? This is not limited to the sentient beings on Earth alone, but also includes those in other celestial realms, who are all capable of returning to their original essence and transcending.
第卅六回 回歸收圓
The Gathering In and Return: It is precisely to enable the human beings and all sentient beings in the mundane world to repay the karmic debts of many lifetimes, to complete their tasks in this life, and to achieve the transformation of the human world through cultivation in the present life, thus creating a world of lotus Buddha-fruit (Pure Land), which is already the true energy body of Buddhas, Bodhisattvas, and Holy Immortals!
◆ Postfaces & Praises ◆
完 書 繳 旨
Those who have not fully dedicated themselves will have their rewards temporarily held in the heavens, to be granted upon the completion of their merits, as a token of appreciation for their hard work. The deities and Buddhas of the Chongxin Hall are also promoted three ranks, as a reward for their efforts in alleviating the Mother's burdens. I hope that the Chongxin Hall will continue to strive, producing more profound scriptures to guide the spirits back, which is my utmost wish. Special Imperial rewards are granted!
◆ Prefaces ◆
《大道真詮》 編輯誌
before the second edition of the Heavenly Scripture 'The True Interpretation of the Great Dao'
《大道真詮》 推薦序
Before the Reissue of the Fourth Volume of the Great Dao Series
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The writing shall begin on the day the decree is received, and will be carried out every Friday during the lessons. The completion is the main goal, with no set time limit. I hope that all original spirits will work together with one heart, for the universal education of the Great Dao, and to achieve the true interpretation that will guide all original spirits back home. After completion, the Chongxin Hall and its original spirits will be rewarded.
◆ Prefaces ◆
序一
The Venerable Xuanxuan
序三
The Great Dao's true interpretation guides boundlessly, 
Achieving the return of all beings to their original source.
◆ Main Text ◆
第一回 原意（無極之一）
All causes and effects must continue from this point, as the Daoists say: the Infinite generates the Supreme Ultimate, the Supreme Ultimate generates the Two Forms, which divide into the Four Images, and thus form the Eight Directions. From this, all things develop and return through these karmic conditions. This is the original intent of the 'True Exposition of the Great Way'! Can the human beings and sentient beings understand this? Treasure it well!
第二回 初基（無極之二）
It cannot be said that, because I am now exceedingly strong and prosperous, I will be subject to the law of Heaven and Earth, which dictates that when things reach their extremity, they must revert. Strength and prosperity at their peak have already deviated from the Middle Way. Therefore, the principle that "extremes inevitably revert" is precisely the cycle and the necessary alternation of Heaven and Earth. If one can walk the path of the Middle Way in the world, then all actions and deeds will accord with the Middle Way. Thus it is said:
第三回 貫一（一本） （無極之三）
Therefore, one must harmonize with the Qi realm (Heaven) to move freely, without waiting until the end of life to return. One can then move freely, becoming a 'terrestrial immortal' in the human world, and it is easier to ascend to the 'celestial immortal.' Otherwise, when the One disperses into myriad differences, one is already tormented by the karmic retribution of past actions, and is ensnared in the cycle of rebirth.
第四回 太極
All affairs begin from this point, and the 'pre-heavenly sash of light' that one had upon descending into the mundane also vanishes, making the body heavier. The energy body brought from the pre-heavenly state and the clothing worn become worn out, and the six supernatural powers gradually fade away. It is at this time that fear and anxiety begin, and one feels lost and helpless in the face of the surroundings.
第五回 兩儀
The realm of qi is divided by the Two Forms, hence Yin and Yang arise, thus forming the very capital of life and sustenance. If Yin and Yang do not mutually harmonize, then nothing can be accomplished. If Yin and Yang can harmonize, then all can be achieved. It is essential to understand: the Two Forms are the origin of the Eight Trigrams. Without understanding their root, it is very difficult to transcend in the human world!
第六回 四象
This is true for human beings and all things. If we speak of human beings: the storage of Winter, does it not symbolize the elderly who have accumulated rich and full experiences in their lives? They can use the 'twilight years' to achieve great things, passing on their 'rich and valuable experience' to benefit the world. Is this not so?
第七回 八方
It allows sentient beings to return to their original nature, for within the calamities and blessings, gains and losses revealed by the Eight Trigrams, one can see the future of all living souls. This is determined by the principle of "foreknowledge without divination," yet it can be altered by the actions of sentient beings. By shifting the transformations of heaven and earth, and changing the fixed destiny, one creates the very reasons for the conversion of misfortune and fortune.
第八回 含因
Thus, no evil causes will enter this life or the next, and one will not be subjected to evil consequences. If one can practice the Mahāyāna Bodhisattva path, awakening to the condition of all sentient beings, one will not be reborn into the human realm again, and can achieve self-improvement, leading to upward elevation and the attainment of the Buddha and Bodhisattva realms.
第九回 人生
Each person must undergo such experiences to unfold the interplay of good and evil, right and wrong in the human realm. All sentient beings pass through this process; if one cannot utilize the experiences accumulated in this life to benefit one’s own cultivation, but merely toils for survival and busies oneself with the daily necessities (treading a blind path), it is of little worth.
第十回 萬法
If there comes a day when electricity, vehicles, and all the comfortable and convenient living environments cease to function or break down, how will beings endure this life? Due to the excessive comfort and convenience of the environment, they are in favorable conditions and find it hard to be tested by adverse circumstances. Would this not diminish the nourishment of the spirit?
第十一回 唯心
Can one use the 'Void Heart Spirit' (xū kōng xīn líng) mental state to transform the feeling of 'emptiness and loneliness'? Only then can one achieve oneself in the human world. Otherwise, how can all beings achieve themselves in this life? Must it be left for the next life to achieve? All sentient beings grow through the principle that 'all dharmas arise from the mind.' One must give oneself the opportunity to achieve.
第十二回 萬殊
To hear their cries and yet not bear to see their demise, with a heart of compassion and empathy, is what establishes the Dào Hall and the world of today. Humans must possess this concept and act upon it, for it is the essence of what the Azure Heaven advocates in 'abstaining from killing and releasing life.' This is the foundation of creating a world where compassion and empathy are necessary, which is the true nature of humans and all living things.
第十三回 唯物
Life in this world necessitates interaction and connection with the external environment, which means integrating with contemporary society. Otherwise, actions that diverge from the realities of life will render it impossible to utilize the resources of this world to sustain one’s existence. How can one achieve the Human Way and engage in religious cultivation and adjustment in the world of mortals?
第十四回 生死
Otherwise, if all animals and plants could be transformed through cultivation, they too could reach an era of longevity equal to that of Heaven and Earth. In the human realm, it is necessary to transform through cultivation to establish the resources for sustenance and growth, thereby transcending the cycle of birth and death.
第十五回 自在
If one cannot let go with a clear and open mind, they will cling to the past forever, being worn down by past material circumstances. This is not the proper approach for those who cultivate in religion. Thus, if one cannot be unencumbered and free, they will lose the opportunity to return to their original essence, and their life will fade like a fleeting flower.
第十六回 惻隱
How, then, should one learn to control one's emotions, which is of utmost importance! Otherwise, when one follows the crowd and fears the words of others, one has already fallen into the trap one has prepared, awaiting the moment to ensnare oneself and others. Such conduct is certainly not what sentient beings should practice in their dealings with each other, nor is it the essence of compassion and empathy.
第十七回 慈悲
In the state of non-seeking, Heaven already understands the true intention behind giving and letting go, and can bestow the true reward of non-action, abundant and overflowing. This is known as 'Hidden Merit'! Furthermore, Hidden Merit is even more abundant than karmic reward, yet sentient beings find it difficult to understand what Hidden Merit is, and how to accumulate it.
第十八回 喜捨
It is through the Cí Bēi Xǐ Shě (Four Immeasurables) that such blessings are achieved! Therefore, to give is to gain, and there must be giving for there to be gain. With a heart full of joy and sincerity, one should give, and in giving, one will find joy and gain. ‘Gain is the fruit of virtue, and virtue is the root of gain’! If one believes that one’s existence in the mundane world is solely due to the blessings of this life, what then can be done?
第十九回 因果定律
Indeed, it is not so! Why do good causes bring evil retribution? It is precisely because in true religious practice, one must be fearless in sacrifice and sincere in giving! If one has done what should be done and has made the necessary efforts, why is it still not enough to fill the cup? Why is it still impossible to change the good retribution and favorable circumstances, to reduce the karmic obstacles that come to test?
第二十回 思想觀念
How should one act and strive? The result is that good causes yield good effects. If one acts in a way that is evil and harmful, then unwholesome and malevolent thoughts and conceptions will arise, and when combined with actions and endeavors, one will be entangled and troubled by evil retribution, becoming the cause of future calamities and the source of human suffering!
第廿一回 教化修持
Cultivation should be in the present, transforming the world through daily life. It is essential to understand the fundamental meaning of cultivation and teaching. Yet, after entering the path of cultivation, one often becomes disconnected from the present world. Is the method of cultivation incorrect? Or is it that one cannot grasp the true essence of cultivation? This is often due to one’s own arrogance, which makes it exceedingly difficult to overcome one’s delusions.
第廿二回 執著固化
Can one remain unattached? It is most difficult! Even more difficult is that attachment serves as the original driving force of faith, forming the very root of rigidity. It is exceedingly hard to expand one’s knowledge in other areas when the mind is already saturated with existing knowledge, and it is equally difficult for wisdom to grow and integrate. This is the primary cause of rigidity.
第廿三回 五行生剋
If this is the case, it is due to the time not yet being ripe. Therefore, there is no immediate retribution. The Five Elements and the sixty Jiazi cycles alternate, forming a complementary effect. 'Good and evil are repaid' is an immutable truth of Heaven and Earth, an unchangeable law. It is only a matter of time and space, and there will surely be mutual retribution and compensation.
第廿四回 命理人生
Even at the moment of birth, the distinctions of wealth and poverty, longevity and premature death, prosperity and adversity are already predestined, for the pre-heavenly destiny cannot be altered. Yet, through religious cultivation in the mortal world, one can transform the pre-heavenly destiny through human effort, thereby changing one’s fate.
第廿五回 矛盾對立
One must understand how to use others' spears to attack oneself, and how to use one's own shield to defend against the sharp spear. If one uses one's own spear to attack others, and if others cannot use their shield to defend, will the spear strike at their vital points, causing them to be harmed by one's actions!
第廿六回 時空生滅
In the heavens and earth, no celestial being has such power. Therefore, in the process of cosmic change, it is necessary to understand the principle of the arising and ceasing of time and space, to transform and elevate in the human world. It is essential to pass through the process of the arising and ceasing of time and space to achieve the yīn yuán hé hé (Convergence of causes and conditions) and the mutual combination of all things.
第廿七回 輪迴交替
In the human world, which being can escape the constraints of the cycle of rebirth? It is necessary to have a new mindset to transform and adjust one's actions, to end the cycle of rebirth. Not necessarily! For in the human world, there is suffering, emptiness, impermanence, birth, aging, sickness, death, joy, anger, sorrow, happiness, and the alternation of joy and sorrow, all continuing in succession.
第廿八回 生老病死
Illness: Without a healthy body, one must surely bear the burden of illness, as the Shàng Cāng (The Azure Heaven) exacts the karmic debts accumulated over many lifetimes. This is the process of clearing and wearing down karmic obstacles, leading to the suffering one deserves. Such great illnesses are not mere coincidences or ordinary occurrences; they can be understood through the process of Eliminating Karma (xiāo yè).
第廿九回 苦空無常
Suffering and emptiness: after suffering comes emptiness, and after joy comes emptiness. Thus, suffering and emptiness are impermanence, and impermanence is the continuous process of each stage. In the passing of impermanence, life is also shaped. The suffering just described, now let us expound on impermanence, which is also such. Because of the process of impermanent arising and ceasing, and the arising and ceasing of time and space, what exists is only in the previous second.
第三十回 悲歡離合
In fostering the convergence of causes and conditions, there is also the experience of sorrow and joy. Can every task be carried out according to one’s desires? When actions align with one’s heart, joy is manifest. Therefore, in all affairs, if they cannot be conducted according to one’s will, it is difficult to achieve a joyful heart.
第卅一回 喜怒哀樂
After the suppression is vented and released, it is essential to address the core issues. This is the goal of 'anger' to achieve its release. Otherwise, if anger fails to solve problems, it only makes matters worse, leaving little chance for success. It becomes utterly futile in dealing with the matters that provoked the anger.
第卅二回 得失心態
Therefore, where there is gain, there must be loss; where there is loss, there must be gain. Gain and loss are a warning to human beings in the mundane world, a true principle of existence. This process is an experience that every sentient being must undergo, in order to gain new knowledge and increase wisdom.
第卅三回 陰陽相待
In the Three Realms, this is especially true in the mundane realm! This interplay of Yin and Yang traps beings, and the guidance of the Azure Heaven (Shàng Cāng) is crucial. How can beings transcend the constraints and entanglements of the three-dimensional world to return to the Infinite Realm, the Void Heaven, and the Great Cosmic Heaven? How can they escape the process of Yin and Yang?
第卅四回 天地造化
The covering of Heaven and the supporting of Earth, along with the light of the sun and moon, nourish all sentient beings and the myriad things. They do not seek credit or instill fear, but rather, they are sustained by the great virtues of Heaven, Earth, the sun, and the moon! Regardless of the sentient beings in the Three Realms (sān jiè) of Heaven, Earth, and Water, all are treated equally, with the same protection and care!
第卅五回 宇宙演化
Such karmic conditions and causes are divided by the cosmos into the Five Great Continents: 'Eastern Continent of Superior Body, Western Continent of Cattle and Horses, Southern Continent of Jambudvīpa, Northern Continent of Kuru, and Central Continent of Sumeru.' All are situated near the base of Mount Sumeru, and they are not limited to the myriad beings on Earth alone. The process of cosmic evolution aims to enable the beings of the three thousand great thousand worlds to return and achieve their original state.
第卅六回 回歸收圓
The conditions for Gathering In—no imperfections can be present for it to be accomplished. How should human beings and all sentient beings transform and eliminate the karmic debts of many lifetimes during their cultivation? Only by doing so can they truly achieve something in the human world. Otherwise, if they wait until after their death to discuss achievement, such actions would deviate from the foundation of transforming latent causes in the human world.
◆ Postfaces & Praises ◆
完 書 繳 旨
Diligent and brave, neither slack nor negligent, the deities and spirits bow in gratitude.
◆ Prefaces ◆
《大道真詮》 編輯誌
Dingyou, Middle Yuan Festival, August 2017
《大道真詮》 推薦序
Dingyou, Middle Yuan Festival, August 2017
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Do not辜负my intentions; cherish this decree!
◆ Prefaces ◆
序一
The mysterious is the wondrous transformation of heaven and earth; the more mysterious, the more the universe unfolds.
序三
Good, good, truly good, 
Wonderful, wonderful, truly wonderful.
◆ Main Text ◆
第一回 原意（無極之一）
The Infinite serves as the foundation, creating the mechanism of the human world.
第二回 初基（無極之二）
The First Emperor of Qin built the Great Wall,    the strong oppressed the weak, and the people’s hearts rose in revolt.
第三回 貫一（一本） （無極之三）
If the human body can be used wisely, it will not create negative karma that harms oneself. One is the master of oneself, and no one can replace this. When man cannot be the master of himself, he becomes a puppet, and such a life in the human world cannot transform oneself or benefit all beings.
第四回 太極
Over time, this leads to a state where there is no usable object, and in the end, one is reduced to living in caves, and even using leaves to cover the body. This is the true origin of humanity, from the Infinite Heaven descending to the Heaven of Breath, and then to the Heaven of Form. This is the earliest root of human descent.
第五回 兩儀
From the origin: one must comprehend how they come and how they go, to have a thorough understanding in this present age, thus becoming a true practitioner! In the division of Yin and Yang into the Four Images, and then into the Eight Trigrams, whether it be the Pre-heaven Eight Trigrams or the Later Heaven Eight Trigrams, all are the myriad transformations derived from the Two Forms. The Two Forms are the ultimate origin of all things.
第六回 四象
Thus, while there is still a possibility of not being corrupted, one can benefit all beings and humanity. This is the time of greatest abundance for humankind, not merely to be an idle race, which would indeed be most lamentable! If one desires to leave behind a luminous life, one must observe whether one can benefit oneself and also benefit all sentient beings. Do you wish for this? Then one must strive with all effort!
第七回 八方
Why is this so? Indeed, the Pre-heavenly destiny cannot be changed, but through the actions of human beings, the Pre-heavenly destiny can be modified. This is known as the condition of ‘creating one’s destiny’. The ancient saying, ‘what is fated to be will eventually come to pass, what is not fated should not be forcefully sought’, applies here. In the present age, it is precisely the reason for ‘creating what is not fated’ that we must understand.
第八回 含因
Human life: one must pass through the accumulation of many lifetimes, and this accumulation is also fostered by the latent causes of past lives. Regardless of good or bad, all are influenced by the causes of the previous life, and thus, one encounters the karmic retribution in this life to achieve the outcome. Whether good or bad, there is no need to observe all of the past; it is only in the present life's endurance that one can understand how the past was!
第九回 人生
Sentient beings must truly use this life to transform themselves, thereby becoming their own masters; otherwise, being preoccupied with the mundane affairs of daily life, they will find it difficult to devote themselves to the stages of cultivation to convert their evil karma, and to achieve the accumulation of knowledge, which in turn allows for the application of wisdom in the next life.
第十回 萬法
The point of nourishment and growth in the spirit lies in the realm of 'stillness.' How then would it be? In the human world, beings are inevitably ensnared by material servitude (desire) in the mundane, thus losing their original nature, affecting their self-fulfillment and development. This is indeed the case.
第十一回 唯心
One must liberate oneself and purify oneself. This is the path of religious cultivation in the human world. If one cannot achieve oneself and all beings, will there be another chance in the next life? It is not certain! It is precisely through 'all dharmas arise from the mind' that this heart must be refined and uplifted through religious practice and self-purification.
第十二回 萬殊
Therefore: the great virtue of Heaven is to cherish life, the great virtue of Earth is to nurture life, and the great virtue of humanity is to release life. When these three stand together in a tripod, they can achieve the compassionate heart of humanity. If humans rely on their strength to harm other beings, it is a lack of compassion, and the food chain, which is necessary for human survival, is thus compromised.
第十三回 唯物
In the mundane world, one must rely on the resources of the present to lead a full Human Way life. If the Human Way cannot be fulfilled, how can one hope to achieve the growth of the Earthly Way (the Way of the Spirits) and the accomplishment of the Heavenly Way through religious cultivation? It would be like seeking fish in a tree, making it impossible to foster the convergence of causes and conditions!
第十四回 生死
This opportunity is given only to humans, not to other myriad beings and living creatures! Whether humans, as the most intelligent of all beings, can stand in the mortal world and coexist with Heaven and Earth, or whether they remain in the cycle of rebirth, is determined by their own cultivation and transformation.
第十五回 自在
All beings are like this, cherishing the past and failing to recognize that the future requires the use of past experiences to unfold new affairs. In the mundane world, one often sees many people living in the whirlpools of past joys and sorrows, constantly bound by the material circumstances of the world, hindering their own transcendence and elevation.
第十六回 惻隱
Every person possesses the essence of compassion, and the heart of empathy is inherent in all. If one merely exploits the weaknesses of human nature and tramples upon compassion and empathy, it will surely prevent sentient beings from pursuing and expressing love. Instead, they will retreat from the heart of empathy and compassion, which is absolutely not what beings of sentiment should do.
第十七回 慈悲
Compassion, pity, joy, and equanimity: these are the acts of giving up what one loves, one's own blessings! They are given to those who lack blessings and virtue in the mundane world. To the Azure Heaven, every being is given the same, treated equally, with no one receiving more or less. It is merely the result of each being's own karmic summoning, calculated through addition, subtraction, multiplication, and division.
第十八回 喜捨
If one is of the type who does not part with a single hair, such actions will only lead to suffering in the next life. If one is reborn with fur and horns, one will enter another world to repay one’s debts. This is a most unprofitable act, for ‘Heaven and Earth are impartial, and one’s private interests must align with the greater good’. One must avoid such conduct at all costs.
第十九回 因果定律
It is precisely because one does not understand: all beings are equal, all religions are equal, and all practices are equal, each self-nature being equally luminous! Each religious lineage has its unique and excellent qualities, suitable for the choices of each being, which is the religion and practice one truly loves.
第二十回 思想觀念
How should one act and conduct oneself? Indeed, good actions yield good results; if one’s conduct turns toward evil and corruption, then unwholesome and wicked thoughts will arise, and with such actions and deeds, one will be entangled and troubled by evil retribution, becoming the seed of future calamities and the cause of disasters in human existence!
第廿一回 教化修持
If one cannot put into practice the principles of ‘daily cultivation’, ‘lifestyle cultivation’, ‘transformative cultivation’, and ‘perfect cultivation’, how can one achieve such a realm? One must ensure that cultivation does not become disconnected from daily life, from religion, or from society. To look down on others and to view oneself as superior is to stray from the path.
第廿二回 執著固化
Rigidity is exceedingly difficult to transform in one’s thoughts and concepts, for it has long been firmly established. In the formation of rigidity, there is only the existence of the self, and no recognition of the existence of others. Has rigidity already become an obstacle that one cannot perceive? If one cannot transcend the self-imposed barriers, one will enclose oneself and isolate others beyond the self-constructed fences.
第廿三回 五行生剋
If one's good deeds or evil actions do not receive the corresponding blessings or retribution, is it because one's cultivation has not yet reached fullness? Or is it due to encountering bad fortune that has not yet passed? Good and evil are both repaid, but the difference lies in the timing. Humans should uphold 'non-action for the long term' and not be overly anxious!
第廿四回 命理人生
Though the destiny is pre-heavenly and already determined, it can be influenced by human thoughts and concepts. By cultivating and performing good deeds, one can accumulate a wide range of virtues: hidden merit, merit, good virtue, upright virtue, and heart-virtue. When these are combined, they can alter the pre-heavenly destiny.
第廿五回 矛盾對立
Can such methods be used? Will others not retaliate? Impossible! If guiding sentient beings in cultivation, should such methods be employed for new students, using 'shield' and 'spear' in alternating ways, can they withstand the mutual attacks of 'spear and shield' from their predecessors? Can they resist the assault on their mental defenses, or will it only be a matter of time before the same effect takes place?
第廿六回 時空生滅
The arising and cessation of time and space: up to this moment, two hours have already passed. This period is no longer the same as when the 'Heavenly Sound Transmission' began, for though the space remains the same and the time is the same, the date has changed. It is only through the continuous succession of time and space in the human world that the convergence of causes and conditions can unfold.
第廿七回 輪迴交替
Such conditions, whether they can be cultivated and transformed, determine if one can find a place in the cosmos, return to purity in the void, and revert to the original point in the Infinite. One must become a proclaimer of Teaching and Transformation in the world, to achieve true success, and thus transcend the cycle of rebirth and transformation.
第廿八回 生老病死
Through the torment of illness, karmic obstacles and latent causes (Hán Yīn) are ultimately resolved. Illness affects not only the individual but also the entire family, forming a Collective Karma (Gòng Yè) that contributes to the causes of suffering. In the age of advanced medical technology, why do some people rarely visit doctors, while others are constantly in the company of physicians and medicine?
第廿九回 苦空無常
Regarding the present second, it is merely the alternation of time and space and the continuity of impermanence. Therefore, within 'impermanence,' there is 'constancy,' and 'constancy ensures eternal existence.' This eternal existence is in the present passing. This is the truth. Sentient beings can understand constancy precisely through life and the continuity of impermanence, thus achieving the eternal. If one can understand this, one can transcend the three-dimensional space and escape the cycle of rebirth.
第三十回 悲歡離合
Instead, it becomes sorrow. When a loved one departs for a long time or passes away, sorrow arises rather than joy. Thus, in life, there must be a process of sorrowful departure and joyful union. It is through the process of sorrowful departure that joyful union can follow. Without sorrowful departure, how could joyful union recur and meet again?
第卅一回 喜怒哀樂
Grief: In the midst of emotions, when one encounters an unsatisfactory process, it is the venting of personal dissatisfaction. Grief is a reaction through human emotions; without the mental state of grief, it would be difficult to endure the transformation of one's mindset. In the midst of sorrow, the tip of the nose will inevitably feel a pang of acidity, which then allows tears to flow as a release. Otherwise, how could there be 'grief'?
第卅二回 得失心態
Let us take another example: the virtuous beings who enter the Hall of Reverent Heart, what do they hope to gain? Perhaps it is not yet clear to them! Or perhaps they do not yet know what they can gain. This creates a question about their future. Thus, the Azure Heaven observes whether these virtuous beings possess the ability to judge right and wrong!
第卅三回 陰陽相待
Thus may they return to their original abode! For the mutual interplay of Yin and Yang is the supreme truth of life, and no sentient being or sage in the human world can escape it, being enmeshed in the mundane realm, and even more so the masses! It is exceedingly difficult to transcend the Lún Huí (Saṃsāra) of the Three Realms, thus in the process of existence, it is fundamentally hard for human beings to ascend and elevate themselves!
第卅四回 天地造化
The virtues of Heaven and Earth are bestowed upon all things, the sun and moon illuminate the earth with their radiant light! Those who benefit are none other than ourselves, and all of Heaven, Earth, and Humanity share in these blessings! By deep reflection, one can understand that the gifts of Heaven and Earth to the myriad beings on earth are meticulous and all-encompassing, extending their grace without limit! All hope that the beings mired in the earthly realm will soon reveal their Buddha-nature and return to the source.
第卅五回 宇宙演化
The cosmic evolutionary process ensures that the beings of each planet in the three thousand great thousand worlds can return and achieve their original state, possessing a light and ethereal celestial body, which is the self-nature Buddha-body. This is the fundamental requirement for return. Otherwise, if one is only concerned with the gains and losses of the mundane world, they will be bound by the constraints of the Three Realms, making it even more difficult to return to their original essence.
第卅六回 回歸收圓
In the past, all Holy Immortals, Buddhas, and Bodhisattvas achieved their status through cultivation in the human world, and not by waiting until after death to discuss achievement. Such a process would merely be a continuation of the convergence of causes and conditions. How can this goal be achieved? It must be accomplished in the present human world. It can be said: Do not wait until after death to discuss achievement!
◆ Postfaces & Praises ◆
完 書 繳 旨
The Great Heavenly Venerable, Empress Mother of the Infinite, bestowed the Imperial Decree at
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Supreme Mother of the Infinite issues this noble decree at:
◆ Prefaces ◆
序一
The highest virtue is practiced without self-interest; in the human world, there is love, and the great unity is boundless.
序三
The Great Dao's true interpretation is good and wonderful, 
Wonderful and good, truly good and wonderful.
◆ Main Text ◆
第一回 原意（無極之一）
Transforming and elevating through growth, the virtuous grace is passed down to future generations.
第二回 初基（無極之二）
The Great Wall still stands today,    but the people of Qin are no longer seen.
第三回 貫一（一本） （無極之三）
It is essential to know: one is one's own master, to act in the world according to one's proper role. Otherwise, it will be very difficult to transform oneself and grow, and to achieve the elevation of one's own being; sentient beings are influenced by past karmic actions, and this life is the creator of the next, being the very embodiment of the evolution of latent causes (Hán Yīn).
第四回 太極
From the Infinite Heaven descends the Supreme Ultimate; the Self-nature Buddha seeds transform into mundane causes.
第五回 兩儀
The differentiation of Yin and Yang: in the realm of images, there is a clear distinction between Yin and Yang. In the realm of qi, although there is a division between Heaven and Earth, it is less distinct than in the realm of images. Even without the division of Heaven and Earth, all are seen as equal, without the distinction of male and female. For the beings in the realm of images, the distinction is very clear, and this is the natural tendency for propagation, which is beyond reproach.
第六回 四象
The concealment of winter, if it has entered the stage of complete extinction, must transform into early spring, and then undergo repeated changes, marking the cycle of a year. Human life is composed of such processes, year after year, forming the space in which humans exist, and also causing the years to accumulate, one after another, and to pass away, one after another.
第七回 八方
The Eight Directions provide the living space for humanity on Earth, which is defined by the directions: East, West, South, North, Southeast, Northeast, Southwest, and Northwest. From these, the Eight Trigrams ‘Qián, Kǎn, Gèn, Zhèn, Xùn, Lí, Kūn, Duì’ each occupy a direction, thus creating the space for the transformation of human fortune and misfortune, and the points of transition in human existence.
第八回 含因
The latent causes form various karmic conditions of good and evil, of benefit and harm. They lie in waiting, and it is necessary for the convergence of causes and conditions to unfold and become the fruit of retribution. It is also through human effort to refine the karmic conditions that they can be transformed into good or evil, beneficial or harmful outcomes.
第九回 人生
If sentient beings are bewildered at the time of manifestation, it is difficult for them to gain beneficial experiences for their life’s achievement. Is this the fault of Heaven or the fault of the sentient beings? It must be understood! Humans can, through the combination of their existence, direct themselves toward a future of light or darkness. How shall they choose? It is necessary to make good use of this life to be worthy of oneself.
第十回 萬法
O beings! All dharmas are accomplished by your 'heart-mind,' and all dharmas give rise to all things, which is the result of mutual support and complementation, thus creating favorable conditions! However, when the one becomes many, how can the many return to the one? The many, the dharmas, and all things are all created by humans, and are also the manifestation of the Azure Heaven.
第十一回 唯心
Only then can it be transformed! The various negative latent causes in the mundane world can be reformed and transcended during one's growth process. This is a fundamental practice for human beings. If one does not undergo religious teaching and cultivation to achieve self-growth and self-transformation, is it possible? It is not easy!
第十二回 萬殊
Humans must protect other animals and plants, that is, all living things, to cultivate their compassionate and empathetic hearts. If they persist in harming and killing other living things, and if they themselves were to face a similar fate, would they feel the same pain or remain indifferent? After the myriad manifestations, it is the substantial reality of human existence.
第十三回 唯物
Life in this world must first follow the Human Way, then harmonize with the Earthly Way (the Way of the Spirits) through cultivation, and finally advance to the Heavenly Way. Only then can one achieve perfection at every stage, free from hindrances and obstructions. Otherwise, if one pursues cultivation without fulfilling the Human Way, how can one pass through the Earthly Way and connect with the Heavenly Way? It is impossible!
第十四回 生死
Life in the world is but a brief span of decades. If one can use this time well for cultivation and transformation, one can achieve longevity equal to that of Heaven and Earth! In the cycle of human birth and death, regardless of the entanglements of merit and karmic obstacles, if one cannot break through the delusions of birth and death, one will surely be reborn again, planting the seeds of another cycle.
第十五回 自在
So, how should one act to foster growth and development? If one cannot shed the negative actions of the past, which have already passed and are no longer tangible, it will be difficult to use these experiences as capital for self-transformation in the world. It will also be hard to achieve a life of freedom and ease, leading to a constant immersion in the past.
第十六回 惻隱
Heaven and Earth have sentiment, and sentient beings have love, which can bring about the fulfillment of this present age. It is necessary to embrace all with a Heart of Tolerance, to have great love and great sentiment for Heaven and Earth, so that all things may be embraced and harmonized. This applies to all sentient beings, whether good or bad, virtuous or wicked, treating them as one and protecting them all.
第十七回 慈悲
Why can some people enjoy blessings and good karma from birth? This is the result of their own actions, calculated through addition, subtraction, multiplication, and division. It is the augmentation or diminishment of the essence originally bestowed by the Azure Heaven upon each person that leads to some enjoying honor and wealth in the human world, while others lack clothing to cover their bodies and food for a single meal.
第十八回 喜捨
In the mundane world, one should practice the Zhōng Yōng (The Golden Mean). The Zhōng Yōng (The Golden Mean) is to be neither biased nor prejudiced, neither excessive nor deficient; for both excess and deficiency cannot achieve the true effect of the Zhōng Yōng (The Golden Mean). The path of the Zhōng (The Center / Mean) is the way of Heaven and Earth, and both excess and deficiency are not the right path. This aligns with the Dà Dào (The Great Way) and must be practiced in the human world.
第十九回 因果定律
No matter how superior, how lofty, or how supreme and incomparable, no matter how best and most excellent, only I can transcend life and death; all others must still undergo the cycle of rebirth. This already deviates from the principle of religious equality, and none of it is the true path. Moreover, when beings enter religious practice, do they deviate from the true meaning of practice, making it even more difficult to cultivate an equal view?
第二十回 思想觀念
Humans are the most intelligent of all beings. If one can adjust past experiences through reasoning, one can act according to one's Original Nature in the world. In the saying, 'At the beginning of human life, the nature is inherently good; and in human actions, goodness is the inherent nature,' all human deeds are inseparable from a 'beautiful' beginning and 'good' actions.
第廿一回 教化修持
Thus, entering religion while being disconnected from the lifestyle of cultivation is a grave mistake. The purpose of teaching and cultivation is to guide sentient beings into religious cultivation. Cultivators must understand the process of religious cultivation and truly integrate it into their daily lives. They should know: life is the Dao, and the Dao is life; cultivation is the Dao, and the Dao is the adjustment of cultivation!
第廿二回 執著固化
‘Attachment and rigidity’ must transform the states of ‘fixation’ and ‘stability’. Otherwise, when ‘attachment’ and ‘rigidity’ are intertwined, they become difficult to change and gradually turn into fossils. How can one break and transform these fossils? Only by remaining flexible can the force of attachment continue. Otherwise, if one is fixed on a point and rigidly adheres to established norms, it is difficult to achieve transformation.
第廿三回 五行生剋
In the Five Elements, geographical feng shui must be considered. One should prioritize the accumulation of virtue in this world. Only through good virtue can one attain blessings. It is often said of the mundane world that one's fate is determined by: one's destiny, two's fortune, three's feng shui, four's education, and five's accumulation of virtue. This is a fallacy! The law of 'cause and effect' dictates that both good and evil are the result of human actions.
第廿四回 命理人生
If a person’s pre-heavenly destiny is exceptionally excellent and good, but in the mortal world, they are influenced by geographical environment and karmic reward, and fail to cherish their pre-heavenly destiny and the blessings bestowed by the Azure Heaven, and instead exhaust their karmic reward, this is a result of human factors, and what can be done about it!
第廿五回 矛盾對立
Guiding cultivation is also like this: in the spear, one can attack, but if one is obstructed, one cannot advance directly, as the other party uses the shield to defend. Such conditions in guiding new students can initially employ this method, starting from opposition and ignorance, gradually changing the mental defenses and resistance, and then step by step guiding the direction of cultivation.
第廿六回 時空生滅
Among the Three Powers, the rise and fall of any person is predetermined. It is merely a matter of whether the time and space come early or late. This process of change and transformation can be observed from the moment a newborn infant touches the earth, gradually growing into a child, then soon becoming a youth, and in the blink of an eye, reaching the stage of middle age.
第廿七回 輪迴交替
The human realm is truly the 'Realm of Life Transformation.' If one cannot transform within the human realm, one will inevitably remain in the cycle of rebirth and transformation, unable to escape the limitations of the three-dimensional space. To achieve true self-transcendence, one must understand how to remain unaffected by the 'returning cycle,' to truly join the ranks of the holy, immortals, and Buddhas.
第廿八回 生老病死
Some even spend their entire lives as frequent visitors to the operating room, enduring multiple surgeries, yet still cannot resolve their karmic causes. This is due to the karmic debts accumulated in past lives, not the present life. It is the latent causes (Hán Yīn) from previous lifetimes that have formed many illnesses and pains. Minor illnesses and aches, however, are the result of karmic accumulation in the present life.
第廿九回 苦空無常
Otherwise, one will forever be in impermanence, bound by impermanence. Suffering, emptiness, and impermanence are: suffering is impermanent, emptiness is impermanent, and joy is impermanent. All of life is impermanent, which is the truth of human existence. How can one grasp this? By seizing this insight, one can achieve great deeds in the human world and escape the vortex of the cycle of rebirth.
第三十回 悲歡離合
Without joyful union to set forth anew, could there be a lasting union? It is necessary to have sorrowful departure to facilitate the recurrence of joyful union. This is the case for every stage of life, where the processes of sorrowful departure and joyful union promote the creation and the attainment of one’s goals. This is the essence of all the processes of existence.
第卅一回 喜怒哀樂
Grief is also the focal point of emotional expression. Without sorrow, how could tears flow? Grief must pass through the inner dissatisfaction and the turning point of adversity to find relief. In the face of life's disappointments and setbacks, grief serves as the best remedy for suppressing negative emotions.
第卅二回 得失心態
Can they promote the Truth? Or do they treat it merely as a course of study! If so, they will not truly transform the human world. In the Hall of Reverent Heart, they can expand the heavenly truth of the Great Way, widely guiding sentient beings to achieve in this life! This is not something that can be compared to the superficial practices of sectarian temples and halls!
第卅三回 陰陽相待
The Azure Heaven has demoted sentient beings to the mundane realm, not without the desire to see them return to their original abode—the Wú Jí (The Infinite) Immortal Land. Yet, immersed in the wǔ zhuó è shì (Five Turbidities of the Evil World), all are ensnared by the continuous cycle of desire and materiality, repeatedly causing their zì xìng (Self-nature) to become defiled and tainted, thus making it impossible for the Buddha-children (original sages and Buddhas) to easily return.
第卅四回 天地造化
The virtues of Heaven and Earth evolve in this manner! All beings on earth, whether protected or nurtured, are treated with equal regard, without favoring one over another, or humans over all other living creatures. In the process of evolution, every species of living beings (animals and plants) is included without exception!
第卅五回 宇宙演化
In the three thousand great thousand worlds, all beings are originally Buddhas, and all Buddhas are originally beings, differentiated only by 'awakening and delusion.' Thus, in the three thousand great thousand worlds, there are Buddhas, Bodhisattvas, and sentient beings. Human beings can cultivate the capital for return, but they can also create negative karmic consequences leading to their downfall, all of which is within their own control.
第卅六回 回歸收圓
The Gathering In and Return: Buddhas, Bodhisattvas, Holy Immortals, and True Beings must have bestowed blessings upon sentient beings in the human world, and thus have bestowed grace upon Heaven and Earth. They must also enable sentient beings to have the opportunity to grow and transcend, thereby passing the examination of the Azure Heaven. Otherwise, if one waits until after death to discuss achievement, it is no longer within the realm of human understanding!
◆ Postfaces & Praises ◆
完 書 繳 旨
The Wuji Dao Hall, Imperial Decree Chongxin Hall
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Great Dao Academy of the Infinite, the Chongxin Hall.
◆ Prefaces ◆
序一
The grandeur of heaven and earth is interdependent, but the truth of the Dao and the sincerity of the human heart are even more genuine.
序三
Ancient Buddha Daoji of Nanping, descended to write the preface at
◆ Main Text ◆
第一回 原意（無極之一）
The original intent is to transform life, and the cultivation and transformation are one's own responsibility.
第二回 初基（無極之二）
Moreover, all fundamental matters are inseparable from this; otherwise, in the alternation of dynasties, which power could have remained strong to this day? Can the ancient powers truly endure in the present age? Is it possible to establish a lasting legacy through moderation? And how so:
第三回 貫一（一本） （無極之三）
Can humans change the adverse latent causes (Hán Yīn) and avoid entering the next life? It is necessary to achieve this in the present life; if one can place oneself in the previous life, viewing this life as the creator of the next, then one must understand that all of this life is precisely the transformation of karmic obstacles (Yè Zhàng).
第四回 太極
The ethereal heavenly body is no longer seen; the sash of light fades as one returns.
第五回 兩儀
If one can cultivate in the human world and achieve the manifestation of the Self-nature Buddha-body, there is no need to distinguish between Yin and Yang. By observing the outer appearance, one already knows the division of Heaven, Earth, Yin, and Yang. In truth, within the nature, it is already a perfectly round, luminous spiritual body. At this point, one has transcended the boundaries of Yin and Yang, and returned to the pure and original body, the luminous and innate essence.
第六回 四象
Can you see the issue clearly? If human life were shortened to a single year, it would only consist of: spring birth, summer growth, autumn harvest, and winter concealment. Should not this make humans aware of the impermanence of life? In the human existence, which is composed of impermanence, there must be a function of preparation.
第七回 八方
After the eight directions comes the myriad distinctions. How does one return to the primordial origin or fall into the crossroads of human existence? The karmic affinity of sentient beings can be known through the eight directions and revealed through the eight trigrams. It is within the realm of human existence that all things come to life, and it is only through human existence that one can truly understand one's original nature.
第八回 含因
All beings are unaware that in the initial movement of latent causes, they will be influenced by human thought and action. Unwholesome causes can be transformed into good fruit, and wholesome latent causes can be turned into evil outcomes through human actions. Therefore, the cycle of cause and effect is an unchanging law: good causes will inevitably yield good results, and evil causes will inevitably yield evil results.
第九回 人生
If Heaven desires the Buddha's children to descend into the world to guide sentient beings, and they themselves cannot return, how can they fulfill the great vow of universal salvation? Lost in the human realm, how can they achieve their own enlightenment? Or must they rely on the immortals and Buddhas for guidance? This is the delusion that beings with sentiment must understand and resolve. There must be a method!
第十回 萬法
The Azure Heaven has provided a more comfortable environment for human beings. How can humans understand the original intention of the Azure Heaven? Only by understanding can they be grateful. Otherwise, in the mundane, they are merely one among the countless beings, and in the next life, they must return to the cycle of rebirth. Will they have the capital to be reborn as humans again? This is determined by their actions!
第十一回 唯心
This condition! will lead to the non-existence of 'all dharmas arise from the mind.' In the human world, there will only be 'all phenomena are material.' Yet, in the present, 'mind-centric' practices are advocated in religious cultivation, while all phenomena 'material-centric' stand in the human world. Thus, religious practitioners often bypass the rules of human survival and conduct.
第十二回 萬殊
Each kind of animal and plant, that is, all living things, has a unique mission, living space, and right. Humans should not use their strength to kill other animals, for such actions are unkind and violate the great virtue of Heaven. When Heaven is unkind, it treats all things as straw dogs; when humans are unkind, they treat all things (animals) as food.
第十三回 唯物
Thus, one will inevitably encounter many perplexities and obstacles. In the world of mortals, one must rely on the myriad things to foster the convergence of causes and conditions. If one jumps out of the substantial Human Way life in the mundane world, it will be difficult to achieve perfection. For sentient beings in the mundane world, mutual assistance through the myriad things is necessary to form the chain of affairs and the convergence of causes and conditions.
第十四回 生死
Human beings possess an indelible 'Suchness Buddha-nature.' If one cannot manifest one's innate Buddha-nature, it is impossible to escape the bonds of the cycle of rebirth! Can one achieve the manifestation of one's innate Buddha-nature through cultivation in this life? Only then can one, in the human realm, see clearly and dissolve the cycle of birth and death, thereby being as one who comes and goes.
第十五回 自在
Freedom and ease, ease and freedom—this is the essential attitude in religious practice. If one cannot achieve ease, they must strive for freedom; if they cannot achieve freedom, they must strive for ease. This way, one will not fall into the depths of suffering in their spiritual cultivation. Is this not the path to becoming a joyful practitioner?
第十六回 惻隱
Heaven and Earth are just and equal, with the essence of great love and great sentiment. Can human beings learn from the virtues of Heaven and Earth? It is essential to cultivate great love and great sentiment to benefit all sentient beings; and to treat the sun, moon, and stars with equal regard due to the virtues of Heaven and Earth! This is the principle by which the sun, moon, and stars follow the cosmic laws in the vast universe.
第十七回 慈悲
Is this due to human actions or the obstruction of the Azure Heaven? It must be clearly understood! Indeed, it is the result of one's own karmic summoning! One must understand why this is so: it is because in past lives, there was no giving. To be compassionate is to be sympathetic; to be sympathetic is to be able to let go. Deeply feeling the same, one acts according to the karmic summoning of life in the world, and this is certainly not a gift from the Azure Heaven.
第十八回 喜捨
All human beings, having fallen into the mundane world, are unaware of the causes of their past lives and the results of their present lives. They are lost in the mundane world, indulging in their blessings and neglecting their true potential. How can they use their blessings to benefit Heaven and Earth and all living beings? Those who can use their blessings to benefit the world are truly the ones who can achieve the ‘great public good’.
第十九回 因果定律
All are influenced by arrogance, pride, vanity, self-aggrandizement, and a showy heart, which obscure the true meaning of equal practice and the manifestation of self-nature. How then can one break through the equal view in the process of practice and reach the realm of unobstructed practice? The idea that evil causes bring good retribution is held by those in the mundane world who believe they are not subject to spiritual tests and trials.
第二十回 思想觀念
Why then do unwholesome and malevolent results arise? It is due to human factors of thought and conception, combined with actions and deeds, that one fails to meet the conditions guided by past experiences, leading to 'good causes yielding evil effects.' Thus, the reasoning of all human beings is the most crucial aspect of conception.
第廿一回 教化修持
If one deviates from life, one deviates from the Dao. If the Dao cannot be integrated into daily life, how can the purpose of teaching and cultivation be achieved in the world? It is very difficult! If a cultivator deviates from the ‘Dao’, do they also deviate from life and from cultivation? Thus, they cannot grasp the true essence of the ‘Dao’.
第廿二回 執著固化
In the human world, all affairs require the power of steadfastness, encompassing: family, love, marriage, kinship, children, relatives, business, career, interpersonal relations, examinations, fame, wealth, employment, leisure, travel, and meals. Each of these matters demands a firm and resolute strength.
第廿三回 五行生剋
One must have 'hidden merit in abundance' for the Azure Heaven to use as the basis for comprehensive judgment. Whether to bestow blessings or to bring misfortune, all is determined by one's own actions. The Azure Heaven does not arbitrarily bestow blessings or misfortune upon humans; it is decided by human actions, thus conforming to the law of cause and effect, which is the righteous principle of Heaven and Earth!
第廿四回 命理人生
The Azure Heaven bestows karmic reward based on the accumulation of past lives, previous lives, the present life, and ancestral virtue. If all beings can cherish this, they will surely enjoy the protection and blessings in the mortal world for a long time. However, today, all beings often fail to appreciate the blessings bestowed by the Azure Heaven and instead squander them, thus depleting their karmic reward in an instant.
第廿五回 矛盾對立
Thus, one can understand the emptiness and impermanence of life, and that cultivation and elevation are the right path. There can be a way to return to the Great Way, no longer being attacked by the spear or limited by the shield. Therefore, it is necessary to break through the mutual opposition of 'spear and shield' and to dissolve the limitations and obstacles. This is the essential concept that present-day cultivators must have.
第廿六回 時空生滅
Surviving the trials of a period, accumulating life experiences in the human world, one may soon have a family of children. In the blink of an eye, one reaches old age, enjoying the years with grandchildren, basking in the twilight of life. Though the sunset is beautiful, it is near dusk, and as the body gradually declines and becomes frail, the cycle of death and rebirth ensues, and one returns to the dust.
第廿七回 輪迴交替
In the human realm, one must prepare for liberation. Otherwise, no matter how great one's merit or how profound one's cultivation, one will only continue in the cycle of rebirth. One must truly create one's own causes and bear one's own karmic fruits! All sentient beings possess Buddha-nature, which is their Self-nature, and is of the same essence as that of the immortals and Buddhas, differing only in 'awakening or delusion.'
第廿八回 生老病死
Regarding great illnesses, regardless of the symptoms and manifestations, they are all formed by the karmic consequences across three lifetimes (Sān Shì Yīn Guǒ). This condition can be described as mostly caused by invisible disturbances and the karmic retribution of Karmic Creditors (yuān qīn zhài zhǔ). Believe that it is not something that can be changed by human effort alone; it requires both visible and invisible intervention to alter the course.
第廿九回 苦空無常
The suffering of birth, aging, illness, and death: this is the truth that Shakyamuni (shì zūn) realized during his lifetime, passed down for thousands of years to the present day. Through religion, one can view 'birth, aging, illness, and death' with detachment and release. One can then understand the process of the cycle of rebirth and escape the continuous vortex of the cycle of rebirth. This condition allows one to rise and transcend!
第三十回 悲歡離合
Life is indeed such. All animate beings, capable of movement, are shaped by the same karmic conditions. Through sorrowful departure, joyful union can be achieved. It is essential to have joyful union to foster further union within it. If departure or passing away occurs, the process of sorrowful departure will arise, which is the point of convergence of all karmic conditions for human existence.
第卅一回 喜怒哀樂
Joy: When one encounters delightful and pleasing events, a certain atmosphere and emotional response is generated. Everyone enjoys a positive mental state, for joy must bring happiness and pleasure to the heart, allowing for joyful events. Joy can also influence the surrounding atmosphere; if one's heart is filled with joy, it will certainly bring about a harmonious and pleasant mental state in the world.
第卅二回 得失心態
By integrating the true principles into daily life, although it is not yet possible to observe the steadfast devotion and sincere hearts of these virtuous beings for a long time, it is necessary to invest: mind, spirit, time, and space. What will they gain? It is not certain!
第卅三回 陰陽相待
Therefore, they cannot escape the myriad entanglements of the mundane realm, and thus cannot transcend the mutual interplay of Yin and Yang, nor the constraints and entanglements of the three-dimensional space! Yin and Yang in the mundane realm provide the sustenance for the life and growth of sentient beings, which becomes clear upon reflection; if the world had only Yang and no Yin, there would be no opportunity for rest or cessation.
第卅四回 天地造化
Humans can, through the transformation of their thoughts, bring benefit to all living beings! In the human world, humans are considered the most enlightened among all beings, and this is the primary reason. If humans act with cruelty and lack of compassion, inflicting harm upon other beings, Heaven and Earth will surely respond by favoring all living creatures over humans, causing humans to be vigilant and to awaken.
第卅五回 宇宙演化
It is necessary to possess the capital for return to avoid being swayed by the constraints of the mundane world. Moreover, do the beings of each planet in the cosmos exist? Not necessarily! It is not limited to the sentient beings of the mundane world (Earth) alone. Modern technology can hardly prove this, as it is far beyond the scope of what the mundane beings' physical eyes can perceive!
第卅六回 回歸收圓
Human beings and all sentient beings can only achieve the transformation into Buddhas, Bodhisattvas, Holy Immortals, and True Beings through cultivation and transformation. Humans have this heavenly opportunity, and all sentient beings in the myriad things also have this heavenly opportunity. However, humans can more easily achieve it, while sentient beings in the myriad things must exert greater effort and endurance to bring it about. This is the reason why:
◆ Postfaces & Praises ◆
完 書 繳 旨
The 1st day of the Flower Month, Heavenly Movement Year of the Earth Tiger (Wuyin)
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The 15th day of the 8th month, Heavenly Movement Year of the Fire Ox (Dingchou), at the hour of Xu
◆ Prefaces ◆
序一
What is true cannot easily become false and be destroyed; interpreting the truth can lead to its realization.
序三
The Wuji Great Dao Temple, 
Imperial Decree to the Chongxin Hall.
◆ Main Text ◆
第一回 原意（無極之一）
The Infinite Wu Ji serves as the foundation, creating the mechanisms of the human world.
第二回 初基（無極之二）
The Sage Confucius practiced the Golden Mean,    transforming the hearts of millions with his virtue.
第三回 貫一（一本） （無極之三）
It is essential to establish, from the very beginning, a foundation without creating karmic causes (Yīn Guǒ), which is the latent cause (Hán Yīn), to change the adverse outcomes and thus achieve the next life, which is this life. However, it is necessary to maintain this principle consistently to preserve the unbroken chain of virtuous karmic conditions (Yīn Yuán) in the world, understanding that life is a continuous linkage of each existence.
第四回 太極
If one desires to return, one must rely on cultivation and self-restraint; only then can one see the true original nature.
第五回 兩儀
Two Forms of Yin and Yang divided into two ends, black and white each half, karmic conditions observed.
第六回 四象
Otherwise! If sentient beings cannot understand when impermanence will come, what can they do? It is necessary to know that the process of human existence is precisely composed of impermanence, thus achieving: spring birth, summer growth, autumn harvest, and winter concealment, which aligns with a year and also with the temporal and spatial dimensions of a human life. This is the very function of such existence.
第七回 八方
The Eight Directions further differentiate the world, the Four Images transmit and coexist together.
第八回 含因
However, through the cultivation and purification of religion, human actions often change unwholesome latent causes into good fruit, or from the perspective of sentient beings, transform originally wholesome latent causes into evil outcomes. Such mindsets and actions are all influenced by the karmic conditions of good and evil from other realms!
第九回 人生
The Hall of Exalted Heart is established to enlighten sentient beings with the truth, ensuring that all disciples of the Buddha do not lose their way in the mundane world. Otherwise, the process of the Threefold Universal Salvation, as willed by Heaven, would be thwarted by the disciples becoming ensnared in the dust of the world, thus preventing their return and guidance. The founding of the Hall of Exalted Heart is no mere chance, but a sacred decree long ordained by Heaven.
第十回 萬法
The Azure Heaven's manifestation is that all dharmas arise from the mind, and all things arise from matter. It is necessary to integrate these three aspects to achieve great deeds in the human world! Otherwise, if they remain merely one among the countless beings, it will be difficult to escape the vortex of the cycle of rebirth, and how can they return to their original point of return? It is exceedingly difficult!
第十一回 唯心
Thus, they will often encounter the shortcomings and misdeeds of human conduct! Inevitably, while living in the human realm, one cannot attain perfection; hence, many disciples of cultivation refer to this as a test and tribulation. From this, it can be seen: whether one cultivates or not, one must conduct oneself according to the principles of human conduct in the world, and one cannot escape the human condition!
第十二回 萬殊
I ask: if humans cannot eat other humans, why do they desire to eat other living things? This would form a lack of kindness in humans or a lack of kindness in Heaven, which is clear! After the myriad manifestations, it is the substantial reality of all beings, for all living things have the right to exist and the conditions necessary for survival. Humans should not deprive them of these rights and conditions.
第十三回 唯物
If one can return to the source, yet one’s brothers and sisters who have fallen into the Six Realms of rebirth remain, can the heart truly be at peace? Can one truly return without any attachments? In the principle of 'All phenomena arise from matter,' the myriad things are essential for the development of the Human Way life. If one regards this body merely as a 'skin bag,' what then can be done?
第十四回 生死
If one neither comes nor goes, there is no cycle of rebirth. Each being bears the heavy responsibility of 'Proclaiming Heaven's Teachings,' and each has a divine mission. It is only a matter of how to fulfill it, completing the task entrusted in this life! Each human being has a special mission; how to complete it is the true way to escape the bonds of birth and death.
第十五回 自在
Those who practice solely for the sake of practice find it difficult to attain the realm of 'Nirvana Great Bliss.' They fail to see through the cycles of life and death and the illusions of wealth and honor, leading to inner desires and pursuits, which prevent them from being joyful practitioners in the world.
第十六回 惻隱
In the universe, humans are but a grain of sand in the vast ocean. If Heaven and Earth show compassion and empathy, the sun and moon shine upon all sentient beings, and the stars protect all things, thus enabling the operation of the cosmos, it is not only the myriad beings on Earth that are treated equally, but the entire universe and all its inhabitants are protected and nurtured.
第十七回 慈悲
It is within one's own capacity to give and let go that one's blessings and karmic rewards are achieved, as well as the karmic obstacles that are overcome, distinguishing one's fortune and misfortune in the mundane world. How can one achieve this? It must be through cultivation and transformation in the human world! Otherwise, can the law of cause and effect be reversed? It depends on one's own actions!
第十八回 喜捨
Heaven and Earth will bestow even greater and more abundant ‘great private blessings’ of fortune, fields of merit, and Fú Bào (Karmic reward / Blessings)! If one cannot practice the Cí Bēi Xǐ Shě (Four Immeasurables), and if one only thinks that everything belongs to oneself and is one’s own gain, will not the previous good fortune disappear after a period of time? It is like a lamp; if the oil is not replenished, how can it shine brightly for long!
第十九回 因果定律
In this human world, one only knows that difficulties arise. When adversity obstructs, how should one use an ordinary mind and human methods to overcome these difficulties? If one can add a sense of right and wrong, and a heart that discerns good from evil, one will find ways to break through and transform the current predicament.
第二十回 思想觀念
How can one form a wholesome and guiding conception? One must employ Wisdom to innovate human life habits, and ensure that all actions conform to Heavenly Principle and the dictates of conscience, which are: good abilities and good knowledge. By issuing commands through the Conscious Mind, one will not produce unwholesome and malevolent instructions, and thus will not be troubled by evil consequences!
第廿一回 教化修持
If the purpose of cultivation cannot be fulfilled, the process of teaching should provide sentient beings with the opportunity to transform their negative karmic causes, so that they do not fall back into the cycle of rebirth. Is this the correct approach? Otherwise, after entering religion, if one finds it even harder to integrate into contemporary society than before, is this correct? It is indeed very difficult!
第廿二回 執著固化
If one is attached and rigid, one will adhere to old norms, making it difficult to achieve new and greater accomplishments. In the present age, which profession can remain unchanged and adhere to old norms? All must continuously renew and transform to avoid rigidity and to continue growing.
第廿三回 五行生剋
The generation and overcoming of the Five Elements: these are determined through geographical feng shui in the human world, which in turn decides future blessings and misfortunes. This is all due to the感应 (induction) of human actions! The Azure Heaven considers the accumulated actions from past lives, the previous life, and the current life, and can grant a 'blessed land' for survival. Those who are 'blessed' will surely reside in 'blessed lands'!
第廿四回 命理人生
Can the Azure Heaven bestow more blessings under such conditions? No, it cannot! The blessings and karmic reward that all beings receive are the result of their own actions. Without any further virtuous nature to rely on, the Azure Heaven cannot bestow greater karmic reward. However, due to human good virtue, future blessings can be advanced for use in the present.
第廿五回 矛盾對立
Understanding the opposition generated by 'spear and shield,' and the mutual contradiction in the human world, how can one transcend the bonds of saṃsāra? All obstacles arise from the 'spear and shield.' It is necessary to break through the 'contradiction' within the 'contradiction' to avoid the mutual opposition in thought and concept.
第廿六回 時空生滅
After the mutual succession in the human world, it is necessary to have both time and space to fulfill the tasks and roles of Heaven, Earth, and Humanity. Therefore, the rise and fall of human life require the combination of time and space to achieve the necessary conditions for prosperity and decline. Both good and evil deeds receive their due recompense, differing only in the timing of their manifestation.
第廿七回 輪迴交替
What the immortals and Buddhas can do, sentient beings can also do. What sentient beings can do, the immortals and Buddhas have already experienced and undergone. Why, then, are the immortals and Buddhas more capable of transcending? It is because, across countless lifetimes, they have transformed, elevated, and transcended. The wise ones! They are not bound by the cycle of rebirth, but instead stand aside, observing the whirlpool of saṃsāra.
第廿八回 生老病死
Sometimes, when karmic obstacles come to demand retribution, they often do so by tormenting the body, causing it to suffer the same karmic consequences. In such cases, Karmic Creditors (yuān qīn zhài zhǔ) may rejoice or express anger, satisfying their grievances. In the present era, even when treated by doctors, some illnesses do not improve, or long-standing ailments do not heal. What can be done in such situations?
第廿九回 苦空無常
Suffering: it is the point where the heart-mind and body interact in torment. If one cannot establish this, one must see clearly and let go, so as not to be tormented by suffering in the heart and body. It is not only the pain in the heart and body, but also the understanding that suffering is not suffering, which is true liberation from suffering. One must possess the ability to transform, and the torment of the heart and the pain of the body are precisely such!
第三十回 悲歡離合
The New Year is approaching. After completing this book tonight, the noble deities and Buddhas of the esteemed hall will depart to return to the Heavenly Court to report. Is this only a brief process of sorrowful departure? If the time is extended, sorrow and parting will be felt, and naturally, tears will fall, surely they will be streaming down!
第卅一回 喜怒哀樂
Joy is also the opposite of grief. If grief and joy are polarized, it is a reflection of the emotional expression in the human world. When 'joy without true happiness' occurs, it is because one has not fully achieved pleasure and delight, and there is still sorrow present. Otherwise, laughing heartily three times a day is a manifestation of true joy and happiness.
第卅二回 得失心態
By investing all of mind, spirit, time, and space, they will truly transform their thoughts and perspectives without becoming rigidly attached. This can serve as the capital for all human existence, allowing them to return to their original abode—the Infinite, the Void—and thus return to their Self-nature Buddha-body.
第卅三回 陰陽相待
Sentient beings would be like machines, ceaselessly operating, and how long could they endure without breaking down? It would be exceedingly difficult! If there were only Yin and no Yang, all sentient beings would be in a state of stasis, with no chance for growth or sustenance, thus there would be no progress, and the world, which is the mundane realm of humanity, would be in the extreme of Yin.
第卅四回 天地造化
In the event of such a response from Heaven and Earth, the disasters that humans will face will be more severe than those faced by other beings, compelling humans to be alert and to repent. Existence in the human world is not solely for the benefit of humans alone; the co-prosperity and coexistence of all beings is the true principle! Although humans living on Earth have the power to influence the evolution of Heaven and Earth, it is essential to understand that this power is given so that humans may practice the great virtues of Heaven and Earth.
第卅五回 宇宙演化
If one could know through the Five Supernatural Powers and telepathic感应 (induction), it would only be a part, and it is very difficult to know everything. In the past, Shakyamuni and the celestial Buddhas and immortals could clearly understand; the beings of the mundane world are short-sighted and cannot use telepathic induction, which is a faculty of the Five Supernatural Powers.
第卅六回 回歸收圓
Life is hard to attain—now it is attained　　The Dharma is hard to hear—now it is heard
◆ Postfaces & Praises ◆
完 書 繳 旨
After the imperial edict was read, the gods and people of Chongxin were congratulated for their great achievements and merits. The Infinite Empress Mother bestowed the ‘Golden Lotus Throne’ upon them, hoping they would continue to achieve truth for the Great Dao and all beings, as this is what the Heavenly Will desires. Well, I shall return to Heaven to report.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Vice Chairman of Chongxin, Immortal Maiden Ma
◆ Prefaces ◆
序三
The 18th day of the 8th month, Heavenly Movement Year of the Fire Ox (Dingchou), at the hour of Xu
◆ Main Text ◆
第一回 原意（無極之一）
To transform and grow, thereby enhancing virtue, is to secure the legacy for future generations.
第二回 初基（無極之二）
The teachings of Confucianism have spread for thousands of years,    nourishing countless lives.
第三回 貫一（一本） （無極之三）
Life after life, the cycle of rebirth (Lún Huí) repeats, and the intervals between these cycles are what humans find most difficult to comprehend. It is not a simple matter that one can immediately be reborn as a human after death. The law of cause and effect (Yīn Guǒ) cannot be easily demonstrated, and sometimes it depends on the ripening of karmic conditions (Yīn Yuán).
第四回 太極
Otherwise, the path of delusion is hard to reverse; true cultivation and practice will surely lead to clarity.
第五回 兩儀
Good and bad equally balanced, relative and co-dependent, truly accomplished without falsehood.
第六回 四象
The Four Images divide the four seasons, and the four regions nourish all people and beings. This is the great compassion of Heaven and Earth, thus ensuring continuous life. By understanding the distinct differences formed by the Four Images, sentient beings can comprehend the process of their evolution, and thereby know how to act in this world. How should they conduct themselves to achieve something meaningful and useful?
第七回 八方
Each direction forms a chain, none can be lacking in the interconnectedness.
第八回 含因
Humans in the world must establish a true path of faith! Only then can cultivation be truly implemented in the world. It is not necessary to observe how profound the cultivation is, but whether the truth can be truly realized in the world, which can transform unwholesome latent causes and also achieve oneself in this life.
第九回 人生
A human life is very brief; one must enter it with careful consideration.
第十回 萬法
All beings and all things are cared for by the Azure Heaven, not just humans. There are also many subtle beings that cannot be seen with the naked eye, which are the fundamental qualities of all beings. In the human world, it is necessary to have great compassion, great vow power, and great wisdom to manifest all actions in the mundane.
第十一回 唯心
They will frequently encounter: the shortcomings and errors of human conduct! They will be unable to achieve perfection in human survival. Therefore, many practitioners speak of it as a course of tests and tribulations. From this, it can be seen: whether one cultivates or not, one must deal with matters according to the human way in the human world, and will never escape the human way of survival!
第十二回 萬殊
‘Heaven endows each being with a purpose,’ which is not limited to humans alone, but extends to all living things, which have roles of mutual support and cooperation. Each living thing has a mission that human knowledge cannot fully comprehend. One should not view them through the limited lens of human understanding but should treat all living things equally, as Heaven and Earth nurture them. This is the path of balance.
第十三回 唯物
One will only prematurely end or corrupt this body, failing to cherish and protect it. How can one then achieve the perfect realm of cultivation and return? Even within this body, the 'skin bag,' one must cherish it in the world of dust, so that during the process of cultivation, this body (the 'skin bag') can be well utilized to return to the source!
第十四回 生死
If human thought and action cannot be transformed in the present life, and one merely hopes for transformation in the next, will one forever remain in the cycle of birth and death? What is born must die, but what dies does not necessarily have to be reborn. Freedom in birth and death is a necessary concept and attitude for humans.
第十五回 自在
Thus, 'freedom and ease, life and death in freedom, freedom in life and death'—all phenomena arise and cease, complete and dissolve, originate and dissipate. Can one use the conditions of life in the world to transform and achieve Nirvana Great Bliss? If the heart cannot let go, can one truly be free? This is a matter of personal experience!
第十六回 惻隱
Can humans emulate the empathy and compassion of Heaven and Earth? Or are they merely destined to cycle through the realms of rebirth in the mundane world? It is certain that compassion and empathy are the essence of Heaven and Earth's great love and great sentiment, the innate heart of benevolence and love for all beings. Is this not so? It can certainly lead to the protection of oneself and all other beings.
第十七回 慈悲
In the cycle of cause and effect, if a person can act with compassion and pity, thereby benefiting all beings, they will surely feel the same as the Azure Heaven in achieving their own fulfillment. Although it is said that the Azure Heaven achieves this, in reality, it is the person who achieves it: the field of blessings, the abundance of blessings, and the karmic rewards are all fully present! This allows beings to follow a path and avoid evil!
第十八回 喜捨
An ancient saying goes: ‘The风水 (fēng shuǐ) of ten years rotates, ten years on the east bank, ten years on the west bank’; no one can escape this cycle. How can one maintain blessings for a long time? It is impossible without the necessary conditions! This is because all beings in the mundane world are attached to ‘what I love, what I gain, what I possess, and what I find hard to part with’, and they hold onto these things tightly, making it difficult to pass on their legacy.
第十九回 因果定律
In the human world, one uses human methods to make adjustments and actions. Therefore, those who originally had 'evil causes bringing evil retribution' will, with a sense of right and wrong and a heart that discerns good from evil, avoid creating latent causes for future lives. Causes and effects are interdependent, forming a continuous cycle without end.
第二十回 思想觀念
What are the desires of each person? They arise from human thought and conception, combined with actions and deeds, whether good or bad, all are self-created. Others cannot influence the factors of one's survival, nor can they sway one's actions. It is the expression of emotions that guides human actions and deeds, enabling all human endeavors in the world.
第廿一回 教化修持
In the process of cultivation, one should use teaching and cultivation to transform negative karmic causes. When faced with adversity, one must bear it oneself. This is the basic attitude required for entering religion and practicing cultivation. For human faith and practice, there must be a genuine transformation of past karmic obstacles of ignorance!
第廿二回 執著固化
Rigidity: it is most difficult to achieve flexibility in affairs, and this is true for the family as well. In a household, if one spouse becomes ‘attached and rigid’, even under the same roof, it will cause the other numerous unnecessary troubles, hindering the emotional integration of the couple and bringing difficulty to the family’s harmony and fulfillment.
第廿三回 五行生剋
And blessings: these are achieved through the actions in the human world: good virtue, merit, and hidden virtue. When one possesses blessings, good fortune, good luck, good grace, and good fields, 'blessed people will reside in blessed lands' and 'blessed lands will have blessed people residing in them'. Thus, good and evil are both repaid, the only difference being the timing.
第廿四回 命理人生
Addition, subtraction, multiplication, and division must be done in the present moment. It is like a lamp without oil; one must add the necessary fuel to illuminate one’s own bright world. Life is inevitably influenced by destiny, which is shaped by pre-heavenly latent causes from past lives and accumulated lives. This life’s good virtue and karmic reward also create this life’s evil karma and misfortune.
第廿五回 矛盾對立
To survive in this world, one must consider the opposing perspectives in cultivation, business, family, and in dealing with people and things. It is essential to stand in the other party's position and consider their standpoint. This will reduce the mutual opposition between people, thereby changing all human 'contradictions' and ensuring that problems do not lead to opposition and limitations.
第廿六回 時空生滅
It is precisely through the combination of time and space that the succession of rise and fall is verified. What humans can possess is merely the empty hands they bring upon arrival and departure, coming and going, returning and departing, forming an endless cycle of rebirth. It is through the combination of the arising and cessation of time and space, and the process of rebirth and succession, that the cycle of rebirth in the human world is perpetuated.
第廿七回 輪迴交替
One can thus understand the entire cycle of rebirth, transcending the influence of the continuous cycle. In the process of 'wheel and return,' each day, month, year, and life passes swiftly, and the same actions lead sentient beings (originally immortals and Buddhas) to sink into the whirlpool of the human realm through rebirth.
第廿八回 生老病死
Most of these cases are formed by the karmic suffering that must be endured. By observing closely, one can understand the entire sequence of events. There may be various manifestations that interfere with karmic obstacles, necessitating personal retribution. Sometimes, even the practice of Dedication of Merit (Huí Xiàng) cannot change the course.
第廿九回 苦空無常
Suffering and joy: they truly reflect all of life, for 'suffering and emptiness are impermanent, joy and emptiness are impermanent, and time and space are even more impermanent.' This is the true essence of impermanence, and it is through this that all things and all affairs are accomplished! The cycle of suffering and joy! It is the necessary process of human existence, and if one cannot transform through the concept of suffering, emptiness, and impermanence, one will surely be confined by suffering and joy.
第三十回 悲歡離合
Without sorrowful departure, when the new year of Wu Yin (戊寅) begins, deities and Buddhas will return to continue their writings and to promote the sacred affairs of the Dào Hall. At that time, sorrowful departure will no longer exist, and a sense of anticipation and waiting will arise, leading to the joyful reunion of all deities and Buddhas returning.
第卅一回 喜怒哀樂
The process of joy, anger, grief, and happiness is interconnected, with joy and happiness being linked together to bring about a state of pleasure and delight. Joy should be cultivated and expanded, for joy and happiness are what people love. Grief and anger, on the other hand, are polarized, and because anger and grief are less likely to be interconnected, anger is the expression of inner dissatisfaction and suppression, without any tears to flow.
第卅二回 得失心態
To achieve the Mahāyāna Bodhisattva Practice in the world of sentient beings—the Lotus Buddha Land—it is necessary to lose all that one has invested in this life: time, space, mind, and spirit! If the virtuous beings are wise, they will not spend all their time in leisure, merely watching television at home, which is a form of living and occupying space.
第卅三回 陰陽相待
In such a state, it would be impossible for sentient beings and all things to flourish, for there would be no light to illuminate, and no bright future. With Yin, there must be Yang, and with Yang, they can be nourished by the sunlight and grow; this allows sentient beings in the mundane realm to live longer and have the opportunity to return to the Wú Jí (The Infinite) Immortal Land!
第卅四回 天地造化
This is to nurture and sustain all living beings, fostering the growth and protection of all species. By learning from the great virtues of Heaven and Earth, humans should care for and protect the weaker beings (animals and plants). For sentient humans, it is necessary to preserve life and release life, truly embodying the virtues of Heaven and Earth in the human world.
第卅五回 宇宙演化
It is like the wireless telephones used by the beings of today, which still have functions and effects that are beyond reach, for in the cosmos, there are knowledge and concepts that the beings of the mundane world cannot fully comprehend, and these are not within the scope of current shallow technological proof. This is a limitation of the present age's technology, and it is only just beginning.
第卅六回 回歸收圓
Truth is hard to realize—now it is realized　　Cultivation is hard to practice—observe your own practice
◆ Postfaces & Praises ◆
完 書 繳 旨
The True Chief Chairman of Chongxin, the Sage of the Void
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Jade Decree of the Vast Heaven descends upon the hall,
Chongxin's virtuous connections now open wide.
◆ Main Text ◆
第一回 原意（無極之一）
The original intent is to transform the meaning of life; cultivation and reformation are the work of one's own self.
第二回 初基（無極之二）
If humanity can practice the Golden Mean, it will surely establish the criteria for all things and beings. The foundation of human life is the root of all, which is the Golden Mean. This is the path that humanity must follow and possess. If this is so, why should there be contention and strife? Looking back at the entire history of humanity, the processes of evolution have rendered right and wrong, good and evil, meaningless. Can one see this clearly?
第三回 貫一（一本） （無極之三）
One must wait decades, centuries, or even millennia to have the opportunity to be reborn as a human. If one cannot seize the present life, how can there be a future life? Even if one can be reborn as a human, it is impossible for the cycle to be swift. Therefore, maintaining this principle consistently is necessary to ensure the continuous flow of virtuous karmic conditions (Yīn Yuán), leading to beneficial outcomes.
第四回 太極
This verse! I offer it as a shared encouragement to all Buddha-children (sentient beings). If one truly wishes to restore the clear and original nature, the light and ethereal heavenly body, and the yellow sash of light, one can reappear and return to the source. I also wish that all cultivators may return without error!
第五回 兩儀
The Infinite pure and great, the Great Way manifests, the Two Forms differentiated in the Supreme Ultimate.
第六回 四象
Otherwise! It will only be a recombination in the next life or the next year. Humans must understand the process of the Four Images' proliferation to apply it to the alternation of the four seasons, and to distinguish the four directions: east, south, west, and north, and then to further distinguish the eight directions: southeast, northeast, southwest, and northwest. Thus, the Four Images divided into eight directions form the beginning of the 'myriad karmic conditions'.
第七回 八方
The directions in which humans dwell, East, West, South, and North, are all the same.
第八回 含因
Latent causes accumulate in every person; it is essential to understand the creation of karma.
第九回 人生
Suffering through birth, aging, sickness, and death, each problem is unique.
第十回 萬法
Only then can one truly serve as a guide for all beings, focusing on the principle that all dharmas arise from the mind and all things arise from matter! If this is not taken as a foundation, one will merely undergo the process of rebirth in the next life. To achieve self-fulfillment and the fulfillment of others, there are special methods that must be employed.
第十一回 唯心
A mind of goodness is truly virtuous, all borrowings can be thoroughly understood.
第十二回 萬殊
It is essential for the human world to understand this. Can sentient beings comprehend that in the present age, there are many foods that must be cultivated through microorganisms, which are more beneficial to human metabolism and provide more nutrients to humans and all living things? If these are lacking, it will cause illness and harm to humans and all living things.
第十三回 唯物
If one does not cherish and protect it, allowing it to fall into disrepair, and even be afflicted by illness and calamity, one will inevitably end prematurely. If cultivation cannot reach the state of Nirvana, will one have to return in a future life, or will one vanish without a trace after death? Life in this world, though the body is useful in this life, if it is not cherished, it will be difficult to sustain the life force. What then can be done?
第十四回 生死
To achieve freedom in birth and death, to be free in birth and death, is the task of transforming the cycle of rebirth. Otherwise, how can each being achieve 'freedom in birth and death, and death in freedom'? The joy of birth and the sorrow of death are the true reflections of human existence, for there is no need to rejoice in birth or to grieve in death.
第十五回 自在
When one comes, one is unattached and unburdened; when one goes, one is harmonious and transformative.
第十六回 惻隱
Thus, in times of plenty and comfort, one may joyfully give away one’s surplus blessings to share with these pitiable and impoverished fellow beings. The heart of compassion is something all can practice and all can do; if one regards all things as mere ants to be trampled underfoot, then there is no compassion. To achieve a long and enduring life, one must refrain from slaughtering and harming other lives, for this is the compassion and empathy of humanity.
第十七回 慈悲
Compassion is rooted in the mental state of 'Great Compassion Without Conditions, Great Sympathy as One Body.' It can create boundless fields of blessings for all beings under the sky. Moreover, the acts of compassion, pity, joy, and equanimity: all are performed by oneself, giving one's own surplus blessings and virtue to those who lack them. For in the great universe, all beings of Heaven and Earth are transformations of the Azure Heaven, and are all loved by the heart of the Mother.
第十八回 喜捨
Passing on a legacy to future generations is not inherently wrong. If the future generations can enjoy the blessings and virtues and, in turn, create more blessings for the world, they will bring honor to their ancestors. Such descendants are truly virtuous and filial, and they are the result of good Yīn Yuán (Karmic Conditions) accumulated over many lifetimes, born into one’s lineage. This is indeed worthy of praise and affirmation.
第十九回 因果定律
The idea that 'in life, both good and evil have their retribution, only differing in time' is the correct thought. Only with this can one transform life in the human world! One will not fall into the endless cycle of causes and effects. If one enters a religion and still cannot change the negative latent causes from past lives, what use is practice?
第二十回 思想觀念
If other beings in the universe possess such conditions, one must understand that human thought and conception arise in the world and enable action and achievement. When comparing humans with other beings, how does this differ? Whether such actions are possible is uncertain! Reflect and you will see.
第廿一回 教化修持
The foundation of teaching is to ensure that every individual who enters religion understands that all in this world is borrowed, used, and possessed temporarily. Everything comes and goes, goes and comes. When one’s karmic reward is sufficient, one can possess everything; if it is insufficient, obstacles and adversities will arise, leading to unfulfilled desires and unattainable goals!
第廿二回 執著固化
When one is thus rigid, there is no room for the nurturing of affection. To maintain a happy and harmonious atmosphere in the family, it is necessary to: communicate with each other, care for each other, and empathize with each other. One must not remain in a state of opposition and rigidity, but rather hold fast to the emotional exchanges, big and small, between spouses and within the family. Should it not be so?
第廿三回 五行生剋
If, however, an evil person has not yet encountered misfortune, this is due to the accumulated actions from past lives, the previous life, and the current life, as well as the virtue of one's ancestors. One may enjoy blessings, good fortune, good luck, good grace, and good fields, but if one does not continue to add to them, once the blessings are exhausted, one will surely face evil misfortunes and suffer pain and hardship.
第廿四回 命理人生
This will certainly obstruct the smooth course of life in the human realm, often leading to dissatisfaction, adversity, and unexpected obstacles, which will form a life of constant suffering and hardship. Thus, life is a continuous cycle of 'suffering upon suffering, hardship upon hardship,' and all suffering and hardship in the human realm are directed at oneself.
第廿五回 矛盾對立
Contradiction does not originate in the mundane world, but because human hearts cannot be upright, contradictions arise. Only by breaking through can one return to the original truth.
第廿六回 時空生滅
How can one transcend the limitations of the cycle of rebirth? One must consider whether transformation and change can be achieved in the mundane world. Otherwise, one will be subject to the endless succession of rebirth, merely awaiting the arrival of the arising and cessation of time and space. For Heaven, Earth, and Humanity, there are obstacles that cannot be overcome, and the arising and cessation of time and space will never cease.
第廿七回 輪迴交替
Indeed, some have been in the cycle of rebirth for over sixty thousand years. When will they be free? Can they resolve and transform in this life, and thus avoid the whirlpool of rebirth? Or will they continue to live in ignorance and suffering, bound by the cycle, life after life? Thus, sentient beings are truly helpless!
第廿八回 生老病死
When one is ill, it is necessary to first seek the diagnosis of a physician. If, after a long time, there is no improvement or the illness cannot be cured, it is likely due to the karmic suffering formed by such causes. As the saying goes, 'True medicine treats false illness; true illness (karmic illness) has no medicine to treat.' One must understand the way to Eliminate Karma (xiāo yè) to change the torment of illness.
第廿九回 苦空無常
And one will again leap into the continuous cycle of saṃsāra. In the face of suffering and joy, it is merely the ongoing process of impermanence. How then can one achieve oneself in the present world? Can the concept of suffering, emptiness, and impermanence be implanted in the eighth consciousness—the ālaya consciousness—to effect transformation? Only then can the true nature be revealed, and the original state of all things be seen.
第三十回 悲歡離合
For the virtuous beings of the Dào Hall, this is a cyclical process of sorrowful departure and joyful union in their hearts. From the perspective of Heaven, the arrival of a new year marks the time when all deities and Buddhas return to the Heavenly Court to report. They depart from the mortal realm to return to Heaven, and it is through the sorrow of parting that they can return to the Heavenly Court, where they can be with more deities and Buddhas.
第卅一回 喜怒哀樂
The processes of 'joy, anger, grief, and happiness' are the emotional states of human existence, and 'sorrow, joy, separation, and reunion' are the continuations of each process, leading to 'sorrow and separation' and 'joy and reunion.' In the midst of joy and happiness, one can also find oneself in the atmosphere of raging anger, which often ignites the accumulated merits, burning them to ashes in an instant.
第卅二回 得失心態
Can they come to the Hall of Reverent Heart to learn the Truth? Is this wise? It is the excellent manifestation of great wisdom appearing as foolishness! This is not something that short-sighted beings can understand! It is necessary to transform and rectify oneself in the present world, to truly possess great wisdom, and to reflect upon this with a smile! Regardless of the religion one follows, it is the same!
第卅三回 陰陽相待
The interplay of Yin and Yang in the universe is what sustains and nourishes all sentient beings and things. Therefore, one must be grateful for the covering and bearing of Heaven and Earth, and the illumination of the sun and moon (Yin and Yang), for this is the way to repay kindness and understand the original driving force that sustains the continuous existence of all things, leading to their elevation and return to transcendence! All have the opportunity to be treated fairly.
第卅四回 天地造化
The process of evolution by Heaven and Earth should promote the virtues of benevolence and compassion, ensuring that humans in the mundane world do not辜负 (neglect) the virtues of evolution. It is also crucial to create and improve the living spaces for human comfort. Otherwise, Heaven and Earth could easily retaliate against humans, and would this not be a failure to awaken and understand?
第卅五回 宇宙演化
The cosmos has long surpassed the mundane world, and the technological civilization of the beings on Earth is far behind by millions of times. If one wishes to understand the infinite mysteries of the cosmos with limited knowledge, it will take several decades to several centuries to achieve. If the Azure Heaven desires to hasten the return of sentient beings, it will certainly use technology to reveal this sooner.
第卅六回 回歸收圓
This verse! It is to encourage all sentient beings. Life is but a brief span of a few decades, and many do not even live that long. In the face of the impermanence and transience of existence, it is essential to grasp the present moment, to act now, and to realize the present life. This is the true path.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Jade Edict from the Vast Heaven was then read, commanding the Second and Third Deities of this hall and Living Buddha Ji Gong to receive the imperial procession twenty miles away. The Bodhisattvas Puxian and Guanyin were ordered to receive it ten miles away, and the remaining deities, Buddhas, students, and spiritual cultivators of the Wuji Great Dao Academy were to line up and await the procession, without any breach of etiquette!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The True Interpretation of the Great Dao guides the world,
Leading all beings to the truth, their return assured.
◆ Main Text ◆
第一回 原意（無極之一）
Let not the soul linger in this world, but return to the surpassing and perfect Oneness.
第二回 初基（無極之二）
Laughing at the few decades of human life,    all contention and strife are but your own desires.
第三回 貫一（一本） （無極之三）
Thus, it is the fundamental idea and concept that one must have in life. This is an indisputable fact that one cannot help but believe! Therefore, in the process of life, the principle of 'one origin spreading into myriad forms, myriad forms returning to one origin' (yī běn sàn wàn shū, wàn shū guī yī běn) is the path of the Golden Mean (Zhōng Yōng). Hence, it is necessary to foster virtuous karmic conditions (Yīn Yuán) and achieve a survival orientation that is eternal and infinite.
第五回 兩儀
The human world, if it does not recognize, is already inverted, making it difficult to elevate these karmic conditions.
第六回 四象
If sentient beings can understand the necessary process for humans: spring birth, summer growth, autumn harvest, and winter concealment, they will achieve the benefit of all beings and creation within the four seasons, which are also the Four Images. Thus, life can continue without end. Otherwise, the principle of 'one source dispersing into myriad forms' cannot stand. However, the myriad forms, after the concealment of winter, will return to the one source in complete extinction.
第七回 八方
Southeast and Northeast support each other, Southwest and Northwest are both auspicious.
第八回 含因
If one does not comprehend the latent causes, it is very difficult to eliminate the evil fruit that remains.
第九回 人生
Mountains and rivers are the hosts, and humans are the guests; understand the inner meaning of this.
第十回 萬法
When the Azure Heaven nurtures all living things, it must take humanity as the foundation, and further opens the karmic conditions of various virtues in the human world. If humans, relying on their strength, harm other beings, it is a sign of humanity's lack of compassion. Due to humanity's lack of compassion, they use their abilities to cruelly harm all living things, and thus, evil retribution will come to demand payment.
第十一回 唯心
Do not cling tightly, for what is the process of gain and loss?
第十二回 萬殊
If one views all living things as unkind and inflicts harm upon them, one must understand that the Azure Heaven also views humans as unkind and will incur its disfavor, leading to calamities. If humans can cultivate a heart of compassion and empathy, learning from the great love of Heaven and Earth, the Azure Heaven will also reward humans with a more abundant heart of compassion and empathy.
第十三回 唯物
Neither should one allow illness and calamity to test and refine, whether summoned by oneself or sent by the Azure Heaven for spiritual trials, this can be clearly understood! All sentient beings in the human realm must have myriad forms of materiality, all being tangible and substantial physical bodies, to benefit the nurturing of one's own body. If one prematurely ends this life or allows illness and calamity to test and refine, it is a lack of compassion towards oneself.
第十四回 生死
It is merely the initial establishment of another realm. If one cannot see through the cycle of birth and death, one will inevitably be bound by it. The origin of 'birth'—whether one can transform it in the human world or merely drift through life in a state of ignorance—determines whether one will inevitably return to the cycle of saṃsāra, unable to escape its confines.
第十五回 自在
Karmic Conditions arise and depart in freedom; fulfillment returns to the heart's lotus.
第十六回 惻隱
Herein, the exercise of compassion and pity, empathy and concern, must be appropriate and determined by the circumstances of the recipient. Otherwise, one cannot truly aid the impoverished and suffering fellow beings, but instead tramples upon human compassion and empathy, rendering almsgiving difficult to achieve. Such actions also assist in the creation of evil karma, fostering idleness, and deceive the benevolent and kind nature of humanity, thus achieving the opposite effect!
第十七回 慈悲
Only after descending into the mundane world do they lose the way to return to their original selves, thus wandering in the whirlpool of Lún Huí (Saṃsāra), forming themselves life after life, unable to overcome their Yè Zhàng (Karmic obstacles). The intention of Shàng Cāng (The Azure Heaven) in establishing the teachings is to ensure that all beings wandering in the cycle of birth and death can gain insight and transformation.
第十八回 喜捨
If the descendants are not virtuous and filial, even if they possess mountains of gold and silver, they will only be wasteful heirs. The law of Heaven and Earth is that one must benefit all beings with compassion. If one can give birth to virtuous and filial descendants, they will not only maintain the blessings and virtues of their ancestors but also cherish and preserve all the wealth and possessions of this life, bringing honor to their lineage.
第十九回 因果定律
If one practices merely for the sake of practice, it will not liberate one from the current difficulties, but rather make one's good causes bring evil retribution. Many religious practitioners have thus become discouraged, originally entering the path of religious practice with joy, only to find it an obstacle to transforming the root causes of their life and their actions!
第二十回 思想觀念
Thoughts and concepts become rigid, thus difficulties and constraints arise.
第廿一回 教化修持
Consider the electoral processes of the present age; who can forever enjoy high office and noble rank without contradiction? Each person's fortune is determined by their time and destiny. When one's fortune is strong, they are endowed with blessings and enjoy great prestige, with people flocking to them like fish crossing a river, and many followers gather, making it a scene of great excitement.
第廿二回 執著固化
Only then can one adapt to contemporary society, which is the original driving force for mutual support within the family. If one party is rigid, the other will find it very difficult to find a way out and will suffer greatly. This is a common trend in today’s society, where couples hastily end their relationships without a deep understanding of the meaning of marital affection. If they do not conclude with ‘divorce’, it would be strange indeed!
第廿三回 五行生剋
Sentient beings in this world can see many instances of immediate retribution. If one understands the principles of the generation and overcoming of the Five Elements, one will not doubt the law of cause and effect in Heaven and Earth, nor the retribution of good and evil. The key point is simply that the time has not yet come, and good fortune has not yet arrived!
第廿四回 命理人生
If all beings can understand the emptiness and impermanence of life, the process of birth, abiding, change, and destruction, what is there to quarrel over or contend for? Such quarrels and contentions already lead to imperfection; and such contentions already create karma. Creating karma is the cause of 'suffering,' which is formed by adverse latent causes and will continue into the next life as suffering.
第廿五回 矛盾對立
When shield and spear attack each other, it is all from the heart. Why do they thus come together in such a way?
第廿六回 時空生滅
Human transformation is possible through the cycle of rebirth. Can one cultivate oneself and serve as a guide for all beings in the human world? It is only by transforming one's thoughts and concepts and implementing them in the human world that one can transcend the cycle of rebirth and succession. May all beings return to their Self-nature and Buddha-nature, to the Suchness of Reality! This return must be realized in the human world!
第廿七回 輪迴交替
Is it difficult to escape the cycle of rebirth? It is not necessarily so! If one can escape, one is no longer an ordinary person, but of the essence of the immortals and Buddhas, who must return to the original point to revert to Suchness. One can also achieve success in the human realm, in this present life, by recognizing that sentient beings are originally immortals and Buddhas, and immortals and Buddhas are also sentient beings. How can one return? By observing one's own efforts!
第廿八回 生老病死
Death: Sometimes illness serves as a means to undergo tribulation, leading beings into the process of extinction (Niè Pán). This is when 'lazy breathing' turns the body into a corpse, a state that exists in the very breath. If a single breath is missed, 'lazy breathing' occurs, and one becomes 'passed away,' 'deceased,' 'extinct,' or 'dead,' among many other terms.
第廿九回 苦空無常
Regarding: the suffering and joy of birth, aging, sickness, and death, these are merely the processes of human existence. It is essential to understand the subtle points within, for this will elevate one’s wisdom and enable one to transcend. One can then clearly see the true nature of life and fully comprehend the reality of existence, which is achieved through the growth and transcendence of humanity.
第三十回 悲歡離合
This scenario is one of joyful union. After about ten days, they will return from the Heavenly Court to the mortal world to reunite. Thus, the process of sorrowful departure from the Heavenly Court and joyful union in the mortal world is repeated. In the vast universe and the realms of Heaven and Earth, every process is the same. Can one perceive the profound meaning within?
第卅一回 喜怒哀樂
The emotional state of grief is difficult to accept, as it brings about life's adversities and dissatisfaction, leading to a transformation of the mental state. This process also reduces conflicts and the creation of negative karma, making the path of life smoother. The heart rejoices in joy and grieves in sorrow, reflecting the process of human existence, from which no one can escape.
第卅二回 得失心態
The mind's attitude towards gain and loss can bestow upon oneself the opportunity for achievement! One must first invest time, space, spirit, and mental effort in a continuous and harmonious manner, so that the Azure Heaven may record the various actions of sentient beings. This serves as the basis and foundation, and it is certain that one can achieve one’s future path, and even more so, the path of all sentient beings.
第卅三回 陰陽相待
Yin and Yang, Heaven and Earth, are mutually dependent, each with its distinct role.
第卅四回 天地造化
The edict of the revered Mother, her virtue permeates Heaven and Earth, nourishing all living beings.
第卅五回 宇宙演化
How can sentient beings return from the mundane world? They must manifest Suchness and reveal Buddha-nature to truly return to their original essence. By practicing the Six pāramitās and ten thousand practices—the Mahāyāna Bodhisattva path of Awakening to Sentient Beings—in the mundane world, it becomes easier to reveal Buddha-nature. If they bypass the Bodhisattva path, it will be much more difficult to achieve this.
第卅六回 回歸收圓
Only by truly following this guiding standard can one return to the original essence. If one waits for the convergence of causes and conditions to achieve it in the next life, one must ask: Can the same conditions be fully present for achievement? It is very difficult to know! Who can truly understand: sentient beings are Buddhas, and Buddhas are sentient beings, which is a concept only found in the human world.
◆ Postfaces & Praises ◆
完 書 繳 旨
Imperial Minister, Heavenly Venerable Luo
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Following the descent of the Jade Decree of the Vast Heaven, I order the Living Buddha Jigong and the Deity of Good Fortune to greet the decree twenty miles away, and the Heavenly Mother and Bodhisattva Avalokiteshvara to greet it ten miles away. All other divine beings and cultivators of the Great Dao Academy of the Infinite must also line up to await the decree, without any breach of decorum!
◆ Main Text ◆
第一回 原意（無極之一）
Do not linger in this world forever, but return to transcend and achieve perfect fulfillment.
第二回 初基（無極之二）
Looking back, the sins still remain,    carrying karmic obstacles into the netherworld, one becomes a prisoner of one’s own deeds.
第三回 貫一（一本） （無極之三）
Otherwise, what can ensure the long-term survival of humanity? What can ensure the cycle of rebirth (Lún Huí)? It must be through the principle of 'one origin spreading into myriad forms' (yī běn sàn wàn shū) and the rekindling of virtuous karmic conditions (Yīn Yuán) in humans. The karmic conditions (Yīn Yuán) of humans must return to the one origin, which is the very source of the Infinite (Wú Jí)!
第六回 四象
The Four Images have descended, and the opportunity to return is hard to discern.
第七回 八方
The beginning of the convergence of causes and conditions, whether it will serve as the truth of human life, or whether it will be a means for cultivation, or merely a waste of life? Can the expedient methods, when manifested, lead beings to walk a long distance only to realize they are on the wrong path, and by the time they wish to turn back, they have already missed the opportunity, thus losing the confidence to start anew?
第八回 含因
The good and evil seeds sown in the past life will inevitably manifest in this life.
第九回 人生
Do not repeatedly enter the cycle of rebirth; the suffering of creating karma is hard to see clearly.
第十回 萬法
All sentient beings are lost in the myriad phenomena that manifest before them, and thus they do not know the point of return for their hearts and souls! Therefore, the Azure Heaven must use its power to awaken and restrain them. If this cannot be stopped, the Azure Heaven will reclaim humanity; it is said: 'Human resolve can overcome Heaven,' but this is only true when Heaven wishes for humanity to achieve its goals, not in every situation.
第十一回 唯心
All dharmas arise from the mind, why should the Azure Heaven test us?
第十二回 萬殊
After the myriad forms, the convergence of causes and conditions unfolds. In the human world, one must pass through this process to truly reach the compassionate heart of the Azure Heaven that nourishes all beings! Regardless of one's environment, whether rich or poor, noble or humble, in any place, as long as one can be warm and fed, it is sufficient.
第十三回 唯物
One should cultivate with the principle of 'All dharmas arise from the mind' to manifest 'myriad forms of materiality.' This is the true attitude and practice for living and cultivating in the human realm. Through substantial life, the myriad forms (of all things) can be used to achieve cultivation, and through cultivation, one can pass through 'All dharmas arise from the mind' to bring blessings and benefits to all sentient beings. Is this not so?
第十四回 生死
If one does not use the cycle of birth and death, one must already have ascended to the ranks of the Holy, Immortal, Sage, and Buddha, or perhaps one is merely a spirit or ghost, capable of standing in the mundane world. Because the Holy, Immortal, Sage, and Buddha can come and go freely, they can truly transcend the great matter of 'birth and death.' However, spirits and ghosts lack the energy to surpass this limitation.
第十五回 自在
Can one be free from all attachments? By understanding how one should act, one can discern that whether one practices or does not practice, if one can apply the principle of 'Karmic Conditions arise and depart' to all affairs, one can achieve 'Completion in arising and completion in departing.' If one can harmonize oneself, one can harmonize others, and thus pass through the world with karmic conditions fulfilled!
第十六回 惻隱
This effect! It influences the manifestation of human compassion. Whether it be Heaven’s lack of benevolence or the lack thereof in human actions, it can surely be realized in practice! When one possesses compassion and empathy, one can certainly cultivate good karma and virtue, thereby transforming unwholesome causes and conditions. One can achieve a full and perfect blessing, along with wholesome causes and conditions, and thus attain a good and virtuous appearance.
第十七回 慈悲
It is essential to understand: how to return to one’s original abode? That is, the original point of one’s Self-nature (zì xìng). Only then can the actions of compassion and pity arise. Otherwise, in the human world, all are bewildered by the dust of the mundane, unable to comprehend their original nature. Thus, the deities and Buddhas expound the teachings in every direction and open halls everywhere, desiring to ferry beings back to their origins, but what can they do!
第十八回 喜捨
Thus, they will benefit all beings in the world. To give is to gain, and to truly give is to truly gain. Is this not so? Why does the Shàng Cāng (The Azure Heaven) ensure that those who have great virtue (gain) can long enjoy honor and wealth? This is the reason. And the ancient teaching ‘A family that accumulates good deeds will have abundant blessings’ is the unchanging law of Heaven and Earth.
第十九回 因果定律
This also hinders one's further diligence, leading one to a state of no return. The karmic connections of good and evil, in relation to the law of cause and effect, are an immutable truth. Even the most supreme, the largest, the most excellent, and the most unique practice environments cannot be personally verified by oneself.
第二十回 思想觀念
Transforming concepts can free one from these constraints, as different eras have withered away.
第廿一回 教化修持
But if one's blessings and destiny are not sufficient, no matter how great their talents, they cannot achieve their desires. When their fortune plummets, and if they have acted poorly in the past, they will be despised by all. Their former glory will fade, and this can be clearly seen in the historical process of dynastic changes and the shifting of personnel, as the verse states:
第廿二回 執著固化
The transformation of thoughts and ideas, in response to the conditions of the present beings, if one can prevent the solidification of thoughts and ideas, and steadfastly adhere to a fixed point, bringing them to full expression, then one can unleash the driving force of religious faith, moral and spiritual cultivation, business endeavors, and family harmony. Yet, when a cup is already full, it is exceedingly difficult to add any new and useful resources.
第廿三回 五行生剋
Indeed, in the Azure Heaven, it has long been decreed; when will the calamities end and blessings be enjoyed! It is necessary to maintain a constant practice of good deeds, day by day, and if the blessings come, they will be complete. Yet, the state of each person's mind determines this. If one can understand the Truth and apply these blessings and good fortune to oneself, one will also bring blessings to many sentient beings.
第廿四回 命理人生
Before the next life begins, it is already predestined to be a cycle of 'suffering upon suffering, hardship upon hardship.' Can life be smooth and easy? This is a very difficult thing to know! Why do all beings today often lament that life is unsatisfactory nine times out of ten, and that life is a state of 'unfulfilled suffering'? What can be done about it?
第廿五回 矛盾對立
The mutual opposition of contradictions must be understood. By shifting one's perspective, one can walk the same path.
第廿六回 時空生滅
The process of time and space, and the arising and cessation, is true and real.
第廿七回 輪迴交替
The cycle of rebirth and transformation continues, in this life one must strive to be human.
第廿八回 生老病死
In summary, when a single breath is missed, no matter how heroic or illustrious one's past deeds, one cannot escape the grasp of the impermanent forces (Wú Cháng). One is then led into the realm of the netherworld (yīn jiè). Thus, 'death' is merely a transition to another space, and this is true for all sentient beings in the human world!
第廿九回 苦空無常
Suffering and emptiness, what is there to reckon? In a single life, blessings and misfortunes are fully resolved.
第三十回 悲歡離合
As the Spring Festival approaches, all human beings will leave their current dwellings to return to their hometowns for reunion. It is a great joy to be with one’s loved ones. After the festival, they will again depart from their homes and return to their current dwellings, thus experiencing two processes of sorrowful departure and joyful union. This is merely a transformation of the heart-mind. Over time, it becomes numb and loses its feeling.
第卅一回 喜怒哀樂
In the human world, transforming 'sorrow and grief' into 'joy and happiness' can lead to the mental state of 'reunion and harmony,' preventing the influence of 'raging anger' on one's actions and the journey of the heart. The processes of 'joy, anger, grief, and happiness, sorrow, joy, separation, and reunion' are encountered daily, shaping the mental states and affairs of life.
第卅二回 得失心態
As the ancients have said: A fool has a fool’s blessings (a simple person has a simple person’s blessings), which is to say, the truly wise appear foolish. Such is the true wisdom of all virtuous beings; yet if all religious practitioners are too shrewd, they will only achieve what is possible within the Six Realms. Through their actions, they will come to understand the capital they have accumulated, and how it stands.
第卅三回 陰陽相待
Each has its own reasons, aiding and benefiting the opening of the Great Way.
第卅四回 天地造化
Revering the Mother's edict, the truth is revealed, and Buddha-nature shines forth.
第卅五回 宇宙演化
All sentient beings are equal, and Buddha-nature is equal. It is through the process of cosmic evolution that one can understand the vastness of the universe, which is truly boundless and immense. Now, by means of the Heavenly Scriptures authored by the Venerable Heart, one can elucidate the vast and profound nature of the universe, the celestial realms, and the Infinite realms, allowing sentient beings to comprehend the vastness and profundity of these realms.
第卅六回 回歸收圓
If one transcends the spatial confines of the Three Realms, whence comes the Buddha? And how can there be distinctions among sentient beings? All are the equal Self-nature of the Buddha, and only the luminous bodies of Heaven! The Immortals and Buddhas are a mass of spiritual light, able to come and go, to go and come; the Buddha is the one who has come, and sentient beings are the ones who will come. The one who has come is the Buddha, and the Buddha is also a sentient being.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Jade Emperor rewards the meritorious,
Chongxin’s efforts are doubly arduous.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Imperial Minister, Immortal Elder Xu
◆ Main Text ◆
第二回 初基（無極之二）
The fundamental basis of human life lies in the Golden Mean, in the initial foundation. At the very beginning, there is no distinction between good and evil, right and wrong, good and bad, or truth and falsehood. It is merely the Suchness of the true self, and all actions are guided by one's Self-nature. From the state of no Ignorance, one can understand the Suchness of no Ignorance, and all is initiated by the Ignorance at the initial foundation, which opens the front end of karmic conditions.
第三回 貫一（一本） （無極之三）
The Infinite (Wú Jí) descends into the Supreme Ultimate (Tài Jí), establishing the foundation of the Great Way (Dà Dào) in the human world.
第六回 四象
Each angle stands independently, and the four directions—east, south, west, and north—are distinct.
第十回 萬法
In the world of myriad phenomena, virtuous nature must be added; do not create evil causes that will bring misfortune.
第十二回 萬殊
Why must there be excessive killing, merely to indulge one's own desires, sacrificing other beings to the temple of the five viscera, thereby increasing one's own sins! Such actions are both unkind and unwise! One should show more love and care for all sentient beings under Heaven, for this is the true path.
第十三回 唯物
This is the basic conduct required in the human realm. Otherwise, one cannot properly engage with the myriad forms of materiality. If one excessively protects this physical body, it is also not a normal practice. Thus, one might become too indulgent in the enjoyment of this body, making it difficult to integrate with the world. This will inevitably lead to future disasters, and one will blame Heaven and resent others, making it hard to truly develop immunity and resilience.
第十四回 生死
The matter of birth and death is great, one must understand; do not merely seek to prolong life.
第十五回 自在
Returning to the original place with freedom and ease, this is the principle of 'Returning to the source, Karmic Conditions arise and depart.' Regardless of where one may be reborn in the future, one can still achieve fulfillment. This is the true driving force for the unfolding of karmic conditions; otherwise, one cannot attain such a realm, and the desire for Nirvana and supreme bliss will be accompanied by the fear of death and annihilation.
第十六回 惻隱
Such deeds and conditions are the great love and compassion that humans should manifest in the mundane world. Regardless of the triad of "Heaven, Earth, and Humanity" coexisting in the world, the great love and compassion of humans can certainly bring about the great love and compassion of Heaven and Earth, of the sun, moon, and stars. This applies to all humans and all living souls, without any distinction or inequality.
第十七回 慈悲
Compassion and pity are one's duty; every person has a share of Heavenly Virtue (Tiān Dé).
第十八回 喜捨
All human beings in the mundane world must possess a heart of compassion, to truly see the suffering of all sentient beings. Only then can they joyfully give their surplus blessings, thus enabling those without blessings to achieve them. Giving surely leads to receiving; receiving surely leads to the fulfillment of blessings, fields of blessings, and karmic rewards. In this way, true good fortune can be created in the human world.
第十九回 因果定律
To speak truly! It is only a facade, a matter of numbers, and what can be done about it! To say: I am now a practitioner of religious faith! I am protected by the Immortals and Buddhas, and thus can turn misfortune into good fortune, reduce major calamities to minor ones, and make minor issues disappear. Such ideas suggest that the Immortals and Buddhas can protect one from everything. How naive!
第二十回 思想觀念
Changing one's viewpoint brings benefits, and actions will follow suit.
第廿一回 教化修持
Behold the stage where life is played, who can long endure its gains and fame?
第廿二回 執著固化
To steadfastly adhere to a fixed point without allowing it to become rigid, is to enable transformation. Otherwise, if one clings to a fixed point without change, it becomes difficult to transform, and even more challenging to change in a state of rigidity. Clinging is necessary, but it must not become rigid. How, then, can the current practitioners escape the whirlpool they are most likely to fall into?
第廿三回 五行生剋
If everyone merely seeks to enjoy blessings, I ask: how much more can one’s blessings and good fortune increase when no new merits are added? It is uncertain! Is it that one’s evil deeds outweigh one’s good deeds? Why is it that even with good deeds, one cannot fully replenish the source of blessings? This is a concept that must be clearly understood!
第廿四回 命理人生
If one can possess sufficient good virtue and latent causes, one will surely be protected by blessings, fields of blessings, karmic reward, and karmic merit in the next life. The pre-heavenly destiny will be determined before the next life begins, and this is how one can enjoy the karmic reward sown in the previous life in the present world.
第廿五回 矛盾對立
Life in this world is precisely like this: the opposition generated by contradictions is due to distrust and suspicion. Are humans in the present world influenced by 'spear and shield'? Therefore, in the mundane world, one often does not know how to act or what to do. After walking a long road, one realizes at the end that everything is within the 'spear and shield.'
第廿六回 時空生滅
To understand the arising and cessation of time and space, one must be clear and discerning, and transcend to return to the Heavenly Vehicle.
第廿七回 輪迴交替
Each sentient being is the same, how can one escape the wheel of suffering?
第廿八回 生老病死
This is a necessary process for every sentient being. After the demise in this life, they are reborn in another world, specifically the netherworld (yīn jiè). If one has accumulated great merit in this life, they need not enter the netherworld but can transcend to the heavenly realms. Such merit requires significant effort and dedication to accumulate.
第廿九回 苦空無常
When blessings come, a thousand things are present; when calamities descend, illness and suffering challenge.
第三十回 悲歡離合
All sorrow and parting, joy and reunion, are the reciprocal effects produced by the 'Heaven, Earth, and Humanity.' This is true for all living beings, without exception. Upon deep reflection, one can understand the profound truth of 'sorrow and parting, joy and reunion,' which is precisely what humans experience in their daily lives, thus bringing about the portrayal of 'joy and sorrow, happiness and grief, sorrow and parting, joy and reunion.'
第卅一回 喜怒哀樂
If one cannot navigate these processes, one will be affected by 'sorrow and separation, joy and reunion, joy and happiness, grief and anger.' This process is the accumulation of life experiences, the transformation of thoughts and ideas, and the turning point of emotional expression. Grief finds its release through the acidity at the tip of the nose, which then guides the flow of tears.
第卅二回 得失心態
Gain and loss are inherently normal; all issues must be navigated with honesty.
第卅三回 陰陽相待
The foundation of mutual dependence is balance, as Heaven and Earth, the sun and moon, are arranged.
第卅四回 天地造化
Heaven and Earth evolve to nurture all beings, the benevolence of the Azure Heaven is to cherish life.
第卅五回 宇宙演化
In the cosmic star systems, various evolutions occur on the celestial bodies.
第卅六回 回歸收圓
I ask all of you: How can one come and go? To achieve the ranks of Mahāyāna Buddhas and Bodhisattvas, Holy Immortals and True Sages in the human world! The series of Heavenly Scriptures authored by Chongxin, up to this point, 'The True Interpretation of the Great Way' has been fully completed. In the future, there will be another series of Heavenly Scriptures to continue, which will be determined by Chongxin's true promotion of the Truth!
◆ Postfaces & Praises ◆
完 書 繳 旨
The true teachings of the Great Dao spread far and wide,
Guiding all beings to return to the truth.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Jade Decree of the Vast Heaven spreads the truth,
The Great Jade Emperor's compassionate virtue shines through.
◆ Main Text ◆
第二回 初基（無極之二）
How should one conduct oneself? From the original beginning, after the differentiation of human existence, all karmic affinities of good and evil are formed, thus: desiring good, desiring evil, desiring right, desiring wrong, desiring truth, desiring falsehood, desiring correctness, desiring error, desiring well-being, desiring harm. Through human existence, one can thereby understand the initial karmic affinities.
第三回 貫一（一本） （無極之三）
In the void of the Infinite (Wú Jí), there lies the latent cause (Hán Yīn), awaiting the right time and space to be drawn forth.
第六回 四象
Divided into four degrees, the heavenly secrets are revealed, and this direction has become divergent.
第十回 萬法
To be a person, one must uphold the proper norms; this is the foundation of human existence, and karmic rewards will naturally manifest.
第十二回 萬殊
The Heaven and Earth bestow their virtuous and compassionate hearts, nourishing all beings as if they were neighbors.
第十三回 唯物
It is like a flower grown in a greenhouse, which cannot withstand the winds and rains outside, and thus cannot achieve true success. Therefore, both excess and deficiency are not the Middle Way. One must use this physical body wisely to learn and grow. For those who do not cultivate, they will naturally protect their physical bodies even more. But if the breath ceases, how can this physical body be of any use?
第十四回 生死
If one comprehends the realm of human transformation, then each person will determine their own ascent or descent.
第十五回 自在
The coming and going of affinity is inherently free; perfection may return to the heart's intrinsic flower.
第十六回 惻隱
Such conditions and actions are what humans should have in the mundane world. Whether 'Heaven, Earth, and Humanity' are listed together in the world, they can certainly achieve great love and great compassion through human great love and great compassion, thereby manifesting great love and great compassion in the Heaven, Earth, sun, moon, and stars. This applies equally to all humans and all living beings.
第十七回 慈悲
Compassion for oneself, pity for all beings; different levels, the Great Way is profound.
第十八回 喜捨
In the present age, the ‘Karmic Retribution has shortened by sixteen times in time and space.’ Previously, it took a long period to see the results of karmic actions, but in this age, they can be seen much sooner. This applies to both karmic rewards and karmic retributions. The amount of karmic reward is determined by the human heart and the arising of heart and movement of thought, whether in acts of kindness or acts of evil!
第十九回 因果定律
Little do they know, human thought is rigid and fixed. How can one reverse evil causes? It is one's own actions that summon the retribution. Is it that the Immortals and Buddhas are not compassionate? One can clearly understand the law of cause and effect: it is the human factor that can change, and it is not immutable. One's actions can transform evil causes into good retribution, and good causes into evil retribution.
第二十回 思想觀念
It is necessary to apply oneself in cultivation, so that difficulties no longer bind oneself.
第廿一回 教化修持
Generals and ministers, who remains? life's joys are but fleeting, a mere game.
第廿二回 執著固化
It is precisely the true aim to achieve a level and equitable faith. By having a flexible and adaptable religious mindset, one can maintain the original driving force in business, and further promote family harmony and warmth. This is how the present beings in the world can use the teachings of religion as a foundation. Otherwise, the moral and spiritual cultivation will surely lack a stable essence!
第廿三回 五行生剋
The Central Land is exceedingly noble, its truth hard to fathom in other realms.
第廿四回 命理人生
‘Fate’ is unalterable, yet ‘fortune’ can be changed through human action. Therefore, it is said: the discourse and guidance of the principles of fate and fortune are precisely to enable all beings to prevent evil and stop wrongdoing before misfortune arrives, and to make preparations before calamity befalls them, rather than falling prey to scams involving both wealth and lust, which is truly unwise!
第廿五回 矛盾對立
This will lead to opposition in all affairs, entangling one's actions in this life! Therefore, if the mutual opposition of 'contradictions' can be broken through, many futile paths can be avoided! This applies to cultivation, business, family, and in dealing with people and things. Thus, sentient beings can have a bright and open path.
第廿六回 時空生滅
The greatly compassionate can achieve this; the greatly compassionate can achieve this.
第廿七回 輪迴交替
The immortals and Buddhas began as humans, in this period the Azure Heaven bestows Heavenly Virtue.
第廿八回 生老病死
In the human world, one can also change the karmic cycle through religious cultivation, thereby not being bound by the three-dimensional space. It is necessary to manifest and promote the 'Self-nature Buddha-body' (zì xìng fó shēn) to transcend the limitations of death, thus entering the realms of the Infinite (Wú Jí), the Void, and the Universe!
第廿九回 苦空無常
Impermanent change is hard to alter; in a life of emptiness and suffering, one must change.
第三十回 悲歡離合
Life is such, the celestial realm is such, and the netherworld is even more so. Each day is marked by the process of 'joy and reunion, sorrow and parting,' which causes every sentient being to undergo this reciprocal process. This is what makes the world colorful and vibrant. If one can understand this principle while living in the world, one can elucidate the Truth and apply its true interpretation in human affairs.
第卅一回 喜怒哀樂
Joy in what one loves is surely a delight! Anger at what one hates is surely a sorrow! Within grief, there is a turning point, where the inner emotions are released! The joy of reunion follows the sorrow of separation, thus facilitating the expression of inner feelings, and serving as a means of emotional adjustment.
第卅二回 得失心態
What does it matter if one gains or loses? The inner feelings are different.
第卅三回 陰陽相待
Life is inherently so; understanding the process and correcting errors is essential.
第卅四回 天地造化
The virtue of the earth is to sustain life, the virtue of humans is to release life.
第卅五回 宇宙演化
Their rotation and revolution must be in harmony, as they float and orbit in the heavens.
第卅六回 回歸收圓
The Gathering In system comprises over a dozen types, each with its own unique karmic conditions.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Jade Edict from the Vast Heaven is being brought down to the hall for reading. All gods and people must bow and not breach etiquette!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The noble decree is received again at the hall,
The True Interpretation of the Great Dao reveals the universal wisdom.
◆ Main Text ◆
第二回 初基（無極之二）
How should one conduct oneself? After the original beginning, through the differentiation of human existence, all karmic conditions of good and evil are formed, thus: the desire for good, the desire for evil, the desire for righteousness, the desire for wickedness, the desire for truth, the desire for falsehood, the desire for right, the desire for wrong, the desire for good, and the desire for bad. Through human existence, one can come to understand the initial karmic conditions.
第三回 貫一（一本） （無極之三）
The principle of 'one origin spreading into myriad forms' (yī běn sàn wàn shū) is highlighted, creating a new and innovative world of species.
第六回 四象
Linked together, they form Heavenly Virtue, and the Golden Mean is the great foundation.
第十回 萬法
Understanding cause and effect without obscuring the heart will lead to good and virtuous karmic rewards.
第十二回 萬殊
When the world understands the righteousness of Heaven and Earth, it will surely be imbued with the virtuous and compassionate nature.
第十三回 唯物
The world of material reality in the human realm      Sentient beings with emotions and consciousness
第十四回 生死
One cycle of death and rebirth dissolves karmic fruits; how to complete the work of virtue and grace is the question.
第十五回 自在
To be at ease and wander freely, one must act in accordance with truth; the virtues of the unseen shall bestow blessings and carry forth.
第十六回 惻隱
Sympathy and concern every heart contains, with fervent care, great deeds can be attained.
第十七回 慈悲
Sympathy and compassion are great vows; giving and joy are the seeds of the fields of virtue.
第十八回 喜捨
If human beings can genuinely give with great generosity, they will surely gain great virtue. If they cannot give with genuine generosity, it will be difficult for them to gain great virtue. Those who give moderately will gain moderate virtue; those who give sparingly will gain small virtue; and those who do not give will not gain virtue. This is precisely how it is in the human world! Giving one and receiving ten thousand is the fundamental law of doing good, and it is determined by whether one acts with Wú Wéi (Non-Action)!
第十九回 因果定律
All is determined by one's own mindset and thoughts. If one can place oneself in the equality of all beings, the equality of all religions, and the equality of all practices, then one will not generate in the human world the arrogance and haughty attitude that overlooks the unique aspects of other religions. This is oneself creating evil karma within the realm of good faith; what can be done about it!
第二十回 思想觀念
It is essential to transcend Lún Huí (Saṃsāra), truly liberating oneself and all sentient beings. Only then can one achieve great deeds in the human world. Otherwise, in this life, year after year, month after month, day after day, one remains entrapped in the cycle of rebirth. When will true liberation be attained? It is very difficult! One must have the resolve to strive and grow in wisdom and virtue.
第廿一回 教化修持
Coming and going, when will it cease? what one possesses is what fate decrees.
第廿二回 執著固化
Clinging to one's own understanding, often proves unwise;
第廿三回 五行生剋
The Five Elements—Metal, Wood, Water, Fire, and Earth—when properly applied, bring abundant blessings.
第廿四回 命理人生
Humans must have the ability to discern, lest they be deceived and suffer harm before they can reap any benefit, thus encountering trials of wealth and lust. Therefore, seeking good fortune and avoiding misfortune is the inherent nature of all human beings, and it is through teaching and transformation that they can be alerted in advance! The principles of fate and life are influenced by the geography and feng shui, as well as the Wǔ Xíng (Five Elements) and the eight trigrams.
第廿五回 矛盾對立
Reflect deeply! Reflect deeply! It is hoped that the concept of 'contradiction' elucidated in this text can dispel the delusions of sentient beings and be applied in daily life, leading to genuine and practical benefits. In fact, everything lies in resolving 'contradictions and opposition,' which will achieve twice the results with half the effort, benefiting oneself and others. May it be so! May it be so!
第廿六回 時空生滅
The greatly wise can achieve this; the greatly aspirant can achieve this.
第廿七回 輪迴交替
One must practice the Five Relationships, the basic condition is one's Spiritual Roots.
第廿八回 生老病死
It is necessary for all beings to deeply understand and transform themselves in this world, for without such transformation, it is difficult to achieve this realm! Even more so, it is a delusion that cannot be easily comprehended, and the process of birth, aging, illness, and death must be followed by the understanding of suffering, emptiness, and impermanence. This is the accumulation of various experiences through the stages of birth, aging, illness, and death.
第廿九回 苦空無常
When the two are combined, the end of this life’s journey is complete.
第三十回 悲歡離合
The process of joy and sorrow, is thus marked by a need for parting and reunion.
第卅一回 喜怒哀樂
If all human beings could understand the mutual alternation of joy, anger, sorrow, and happiness, they would surely be able to suppress and control their emotions, so as not to harm themselves or others. May all sentient beings bring joy and happiness to others, thereby maintaining a joyful and contented heart at all times.
第卅二回 得失心態
The transformation of one’s mindset can change the course; the preceding process requires diligent effort.
第卅五回 宇宙演化
The Great Way naturally establishes a balance, and the evolution of planets is truly wondrous.
第卅六回 回歸收圓
Universal Salvation and the restoration of the Five Teachings, along with other Gathering In arches.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Jade Edict is now being read.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Tonight, I bring the decree to the hall for reading. All divine and human beings must bow in reverence, without any breach of decorum!
◆ Main Text ◆
第二回 初基（無極之二）
In establishing the initial foundation, it is essential to begin from the state of no Ignorance and proceed towards Suchness. Only then can one transform all negative karmic causes. This is true for human life and all things in creation, none of which can be reversed or buried in the seeds of karmic causes. If the initial foundation of human life does not lead towards virtuous goodness, it will inevitably be worn down by the law of Cause and Effect, eroding karmic obstacles.
第十回 萬法
In all matters, do not be too calculating; everything is borrowed, so why should it be a source of worry?
第十二回 萬殊
The compassionate and virtuous heart of humanity can move Heaven and Earth, bestowing longer life, health, wealth, and auspiciousness. If one persistently harms other beings (animals), one will surely face physical weakness, illness, or a shortened lifespan, leading to suffering and the premature end of one's precious life!
第十三回 唯物
Growing in this space      The first condition for nourishment and sustenance
第十四回 生死
Do not distinguish between past and present; the framework of the Heavenly Dao is such that good deeds are rewarded.
第十五回 自在
To be truly free and unencumbered, one must be honest and sincere; Hidden Merit and Virtuous Nature bring karmic rewards.
第十六回 惻隱
Ordinarily hidden, not to be shown, in times of need, they shall be known.
第十七回 慈悲
Compassion and mercy are the great vow; giving and joyful offerings cultivate the field of blessings.
第十八回 喜捨
With a willing heart to give,      Compassionate giving brings blessings and virtue.
第十九回 因果定律
Human beings can change Hán Yīn (Latent Cause) and can only perform great deeds in the human world. Otherwise, it would be said that 'one must receive a single finger to transcend and seek the Dao to return to the Wú Jí (The Infinite) Immortal Land.' Such statements are erroneous! Where, then, would the 'Yīn Guǒ (Cause and Effect) Law' for all human beings be placed? Reflect upon this and you will understand!
第二十回 思想觀念
One must be able to transcend the cycle of rebirth, to truly liberate oneself and all sentient beings, to achieve great deeds in the human world; otherwise, how can one ever escape the cycle of rebirth that occurs in this life, each year, each month, each day? When will liberation be attained? It is very difficult! One must also have the resolve to strive and grow in learning.
第廿一回 教化修持
Lacking blessings, hard to achieve, cultivation in detachment, the path to retrieve.
第廿二回 執著固化
Arguing until faces turn red and ears burn, from an outside perspective, it is hard to see the truth;
第廿三回 五行生剋
The issues of generation and overcoming must be clear, the principles of mutual generation and mutual overcoming.
第廿四回 命理人生
It is essential to change the adverse living conditions in the human world to avoid being subjected to unexpected trials. Otherwise, in the course of life, one will not be able to understand how past karma has shaped their destiny, nor will they know how to transform the afflictions brought by adverse fortune. The difficulty lies herein, and this is where sentient beings often find themselves in confusion.
第廿八回 生老病死
This personal experience is essential for human beings to understand how to improve their next life and future processes! To transcend the cycle of rebirth and death, one must rely on one's own efforts. Why is this so? Because in the cyclical process of time and space, human beings are subject to suffering, emptiness, and impermanence, and the stages of birth, aging, illness, and death are part of this cycle.
第廿九回 苦空無常
Thus, one can instantly transform the constraints of the mental state, where desire for suffering and desire for joy are merely alternating aspects of impermanence! In the face of impermanence, it is the necessary point of alternation in human existence, through which one can achieve. Whether 'Heaven, Earth, or Humanity,' all are subject to the continuity of impermanence and the intersection of time and space. To understand this, one must be a seed of celestial immortals and Buddhas, who will bring blessings to the vast multitude of sentient beings in the world and transcend, ultimately returning to the original state.
第三十回 悲歡離合
All things in the human world are such, seeing clearly and letting go, one finds the ordinary in matters.
第卅一回 喜怒哀樂
Thus, they will not become lost in dissatisfaction and sorrow. How should one choose and act? By transforming one’s own conduct! May all sentient beings find joy in the Dharma, and cultivate the heart that loves truth; for those who dwell on Earth, each day is marked by the mutual alternation of joy, anger, sorrow, and happiness.
第卅二回 得失心態
If one has exerted effort and still does not gain, why torment oneself?
第卅五回 宇宙演化
The Milky Way star system creates miracles, completing the evolution of the terrestrial and nether worlds.
第卅六回 回歸收圓
Round and round, the Gathering In comes to fruition; back and back, the true return is realized.
◆ Postfaces & Praises ◆
完 書 繳 旨
By the grace of the Jade Emperor.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Jade Decree is now being read.
◆ Main Text ◆
第二回 初基（無極之二）
The initial foundation descends into this world, and human beings are no ordinary creatures.
第十二回 萬殊
The myriad forms create the human world, where all beings grow and flourish.
第十三回 唯物
Material reality requires action      Invention and creation of material wealth
第十六回 惻隱
Life should not be too ostentatious, lest the blessings and good causes fade away.
第十七回 慈悲
Is this the result of the blessings bestowed by Shàng Cāng (The Azure Heaven), or the result of one’s own actions? It can certainly be known! All hope that the beings of the world can bestow blessings upon themselves, and the ‘Supreme Celestial Official’ will joyfully assist, granting great Fú Bào (Karmic reward / Blessings) to all beings, so that everyone may be endowed with abundant and virtuous blessings, achieving themselves and ferrying all beings.
第十八回 喜捨
If one can give without seeking,      Selflessness naturally brings karmic rewards.
第十九回 因果定律
Between Heaven and Earth, all Immortals and Buddhas return to their respective sublime places of teaching and transformation, each with their own responsibilities to guide and inspire diligence. It is not that one can only return to the Wú Jí (The Infinite) Immortal Land through a single finger in the human world. Such a view is precisely unequal in practice, and will certainly lead to incorrect notions, causing one to create sin and karma without knowing it.
第二十回 思想觀念
One must apply the heart to cultivation, thereby freeing oneself from the bonds of difficulty.
第廿一回 教化修持
This verse! It binds all beings in good karma, enabling them to transform their present lives. Through the process of cultivation, the goal of teaching and transformation can be achieved, which is the fundamental principle of being human. It can change the karmic seeds and Hán Yīn (Latent Cause) for the next rebirth, and upon reflection, one can clearly understand the true principles of life, which ebb and flow like the tides. Cultivation and transformation are necessary to effect change in the human world.
第廿二回 執著固化
Rigidly holding one's views is already a loss, it is precisely what one clings to;
第廿四回 命理人生
Fate and fortune are determined by past causes, the supreme truth of life cannot be concealed.
第廿八回 生老病死
In daily life, humans will experience the emotions of joy and sorrow, parting and reunion, and happiness and anger, which serve to verify the truth of life. This is a challenge that each person finds difficult to overcome; and in this world, it forms the cycle of rebirth and death. We hope that all can understand that life is merely a series of borrowed experiences, borrowed views, borrowed possessions, and borrowed enjoyments.
第廿九回 苦空無常
When the two are combined, the karmic affinity of this life is fulfilled.
第三十回 悲歡離合
Parting and reunion, sorrow and joy, are two sides of the same coin, sentient beings act according to their emotions.
第卅一回 喜怒哀樂
Throughout the cosmic process, especially in the human world, this is even more pronounced. In the opening and closing of Heaven and Earth, all returns to its original place. Therefore, when sentient beings return, they must proclaim the Truth to the world, allowing people to have a path to follow! The true intention of writing about the Great Way is precisely this: may all sentient beings achieve their own perfection and save others.
第卅六回 回歸收圓
The True Interpretation of the Great Way guides the return journey; the promotion of Truth brings all under the four seas into alignment.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Jade Emperor, the Supreme Venerable of the Dark and Mysterious Heaven, decrees:
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
We humbly obey.
◆ Main Text ◆
第二回 初基（無極之二）
They innovate and research, advancing the evolution of species and adding to the welfare of all.
第十二回 萬殊
All thrive together in prosperity, and the teaching and transformation of beings adds to their welfare.
第十三回 唯物
Gathering the strength of all      Together achieving the karmic reward of survival
第十八回 喜捨
Compassionate giving is within reach,      Karmic conditions and results come together.
第十九回 因果定律
It is hoped that this 'chapter of instruction' will awaken the delusions of religious practitioners, whether they follow Buddhism, Taoism, Confucianism, Tiān Dào (Heavenly Dao), or any other emerging religious lineage, all should be treated as one. Only then can one truly transcend the cycle of human rebirth and provide a fair and equal religious faith, achieving the salvation of all beings.
第廿二回 執著固化
Stepping back to see clearly, the original beginning and end are not as such;
第廿四回 命理人生
Changing one’s thoughts and perspectives, one can surely achieve success in this life.
第廿八回 生老病死
When time comes to an end, everything becomes nothing. When will the same blessings be repeated? The suffering and emptiness of impermanence bring illness and pain to test the body and mind, all of which are part of the cyclical process of time and space. One must understand that life in this world is nothing but a transient experience of suffering, emptiness, and impermanence, and a repeated cycle of rebirth and death. May all beings be able to escape the bonds of the cycle of rebirth!
第廿九回 苦空無常
In an instant, one can transform the constraints of the mind; desire's pain and pleasure are but impermanent alternations! Facing impermanence, it is a necessary point of transition in the human world, through which one can achieve success; whether in Heaven, Earth, or among humans, all are subject to the continuous flow of impermanence and the convergence of time and space. To understand this is to be of the lineage of celestial immortals and Buddhas, who will bring blessings to the vast multitude of sentient beings in the world and gain realization, ultimately transcending and returning.
第三十回 悲歡離合
Gathering and dispersing, parting and reunion, what can be done? Joy and sorrow, happiness and grief, are self-created.
第卅一回 喜怒哀樂
In the process of joy, anger, sorrow, and happiness, the emotional responses are truly as they are.
◆ Postfaces & Praises ◆
完 書 繳 旨
I oversee the spiritual education and balance of the three teachings—Confucianism, Daoism, and Buddhism—benefiting all five teachings and the beings of the universe. Now, the Yi Ci Daochang has undertaken the task of writing a series of Heavenly Books according to the will of the Vast Heaven. They have completed two volumes, ‘The Return to the Great Dao’ and ‘The True Interpretation of the Great Dao,’ which, together with the ‘Lamp of the Great Dao’ and ‘The Heavenly Virtue of the Great Dao’ written by the Xing Shan Daochang, make a total of four volumes.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Jade Decree of the Vast Heaven, the Great Celestial Venerable, the High Sovereign of the Mysterious Spirit, states:
◆ Main Text ◆
第二回 初基（無極之二）
From the Infinite, karmic conditions bring forth life, nurturing countless spirits in the mundane world.
第十二回 萬殊
This verse! May it serve as a guide for the world to 'refrain from killing and release life, cultivating a compassionate heart.' May all people understand the original intent of the Azure Heaven, and form deep connections with all sentient beings. Tonight, the writing of the myriad forms provides a guiding principle for all beings, and the Azure Heaven will commend and reward those who strive to be witnesses of the Great Way's universal transformation. The Sovereign Heaven will not fail to recognize your efforts!
第十八回 喜捨
Good and beautiful karmic rewards,      Effortless giving returns virtue to the heart.
第十九回 因果定律
The law of cause and effect from past lives, where good causes may bear evil fruit, is indeed a result of one's own actions. How can one resolve this and attain high karmic blessings?
第廿四回 命理人生
The five blessings of life require the accumulation of virtue; sowing good seeds, one receives the blessings of Heaven.
第廿八回 生老病死
Birth, aging, illness, and death are ever-present; when they come, it is hard to seek clarity.
第廿九回 苦空無常
When the two are combined, one concludes the journey of this life’s affinity.
第三十回 悲歡離合
Tonight, we are greatly rejoiced in the midst of 'sorrow and parting, joy and reunion.' The celestial realm's 'sorrow and parting' has descended to bring 'joy and reunion' to the hearts of the virtuous. Now, from the 'joy and reunion' of the virtuous, we must again face 'sorrow and parting,' returning to the Heavenly Court, where we will once more experience 'joy and reunion.' This is the identical truth of the cycle of 'Heaven, Earth, and Humanity.' Can you comprehend it?
第卅一回 喜怒哀樂
Human beings frequently experience the transformation of their personal atmosphere.
◆ Postfaces & Praises ◆
完 書 繳 旨
These books are meant to enable all beings, whether they are practicing or not, to understand and practice the truth in the human world, to manifest Suchness and reveal their Buddha nature, which is essential to the Heavenly Will. They can help elevate and transcend human beings. The Yi Ci Daochang Chongxin Hall has diligently completed this series of Heavenly Books, and this is a gift bestowed by the Heavenly Will.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
I, the Supreme Emperor, observing the world's path and the hearts of the people, find it truly difficult to use the truth as a basis for teaching. I oversee the balance and elevation of the five teachings, and I am heartened to see that the enlightened deities and Buddhas can embody the will of heaven and propagate its teachings. This brings me great comfort.
◆ Main Text ◆
第十九回 因果定律
The trials of the human world have already arrived, none of which are given by Immortals or Buddhas. One must repent for past transgressions and the karmic conditions they have created, in order to transcend difficulties.
第廿八回 生老病死
New life brings joy and adds to the population; the aged are treasures of wisdom, cultivating their minds.
第卅一回 喜怒哀樂
Throughout life, every process is indeed as it is.
◆ Postfaces & Praises ◆
完 書 繳 旨
This is the result of the diligent efforts and the crystallization of the hearts and minds of the revered Buddhas and their students, in harmony with the spiritual journey of the celestial beings. They have all overcome any obstacles and fulfilled the mission bestowed by Heaven, which is truly commendable and worthy of celebration!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Today, the Yi Ci Daochang, Chongxin Hall, has been open for a year, and its contributions to virtue and merit are truly commendable. It not only upholds the truth but also guides all beings back to their origin. I am greatly pleased and hereby grant another imperial edict, appointing the Ancient Buddha of the South Sea as the principal author, accompanied by the high deities and Buddhas of the three realms, to complete this work without a set deadline.
◆ Main Text ◆
第十九回 因果定律
When one remains unawakened to the religious faith in the human world, one may find oneself, after the final judgment, suddenly entering the Avīci Hell, tasting the retribution of unequal heart and mind in this life. It is hoped that one will deeply understand the equality of the Dà Dào (The Great Way), the equality of religions, and the equality of practices, for this is the Zhēn Lǐ (Truth)!
第廿八回 生老病死
Illness and pain are to be endured; death marks the end of this life's journey.
◆ Postfaces & Praises ◆
完 書 繳 旨
I am pleased and hereby grant each of the virtuous students of Chongxin two thousand great merits, to be awarded to those who have attended fully. Those with less than two-thirds attendance will receive half, and so on. I hope that all the virtuous students will strive together to promote the Great Dao, proclaim the true teachings, and establish the norms, which is what Heaven most desires!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The book shall be titled 'The True Interpretation of the Great Dao,' relying on the truth to guide all original spirits back to their origin, to comfort the compassionate heart of the Empress Mother. I hope that the deities and people of Chongxin will work together to promote the Great Dao and expand its true interpretation, thereby elevating themselves and bringing benefit to all good beings.
◆ Main Text ◆
第十九回 因果定律
Repentance for past misdeeds and karma must be sincere; only then can one truly escape the trials and tribulations.
第廿八回 生老病死
Impermanent change defines a life; joy and sorrow, parting and reunion, are the enduring experiences of the human world.
◆ Postfaces & Praises ◆
完 書 繳 旨
The revered Buddhas of Chongxin are promoted by three ranks, and are also granted a ‘yellow silk sash’ to carry with them, as a token of appreciation for their hard work in spreading the teachings on behalf of Heaven. The sacred mission of Chongxin begins in the year Wu Yin, and will further promote the truth across the four seas, guiding all beings to return!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The sacred affairs of Chongxin's 'Wuji Great Dao Academy' are now officially registered by the Supreme Heaven. The primary goal is to guide the 'four hundred million Buddhist disciples and ninety-two original spirits' back to their origin, and to reveal the Buddha nature within all beings. I urge you to be diligent and brave, not to slack or neglect, and to strive wholeheartedly to guide all beings, studying the truth and returning to it.
◆ Postfaces & Praises ◆
完 書 繳 旨
Strive with diligence and courage,
Do not辜负 My expectations,
Heavenly beings bow in gratitude.
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
On the 15th day of the eighth month in the year of Ding Chou, Chongxin's sacred affairs are formally blessed by the Supreme Heaven! I hope that the deities and people will work hard and move forward bravely to guide all original spirits to achieve their return. Do not辜负my expectations; when the task is completed, I will specially reward your efforts and dedication!
◆ Postfaces & Praises ◆
完 書 繳 旨
The Great Heavenly Venerable, the Jade Emperor, the Lofty Sovereign of Mysterious Spirit, bestowed the Jade Decree at
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
May you not neglect this, and the deities and people bow in gratitude.
◆ Postfaces & Praises ◆
完 書 繳 旨
The Great Dao Hall of Wuji, Imperial Decree to Chongxin Hall
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The Jade Emperor, the Supreme Deity, descends the imperial edict to:
◆ Postfaces & Praises ◆
完 書 繳 旨
The 1st day of the Flower Month, Heavenly Movement Year of the Earth Tiger (Wuyin)
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
Wuji Great Dao Academy, Yi Ci Chongxin Hall
◆ Postfaces & Praises ◆
完 書 繳 旨
The imperial edict has been read! I congratulate the revered Buddhas and virtuous students of Chongxin on the ‘heavenly merits and yellow silk sash’. May you continue to promote the truth for Heaven and guide all beings to return. Congratulations! Congratulations! Well, I shall return to the Jade Heaven to report!
◆ Decree ◆
大道系列叢書第四冊 《大道真詮》 接旨著書
The 15th day of the 8th month, Heavenly Movement Year of the Fire Ox (Dingchou), Mid-Autumn Night
◆ Postfaces & Praises ◆
完 書 繳 旨
The Immortal Maiden Colorful Cloud of the Void
Merits and rewards for all the heavenly beings,
Chongxin receives the blessings of heaven and earth.
The truth is proclaimed in the sacred hall,
Striving towards the norms of the Great Dao.
Tonight, the Golden Lotus Throne and the merits are bestowed by the Wuji Empress and the Jade Emperor, respectively. You should remember to be grateful for the grace and guidance of Heaven, and avoid arrogance and self-satisfaction. With a humble and modest heart, continue to promote the truth of Chongxin.
On the nineteenth day of the fourth month of the year Wu Yin, our hall respectfully celebrates the auspicious birthday of the Ancient Buddha of the Southern Sea, and prepares a prayer altar before the hall to reverently receive the imperial edict from the Wuji Empress and the Jade Heaven, continuing the writing of the heavenly books. We are grateful for the grace and blessings of Heaven!
We hope all virtuous beings will truly cultivate, truly practice, and truly accumulate merit, expressing gratitude for the teachings and blessings from the Heavens and the celestial Buddhas and sages. After the class, bow outwardly to thank the Empress Mother and the Jade Emperor for their great compassion and kindness.