Dadao Series — Book 5
English Edition · 大道規範
◆ Prefaces ◆
The Great Way's Standards – Preface
The Fifth Volume of the Great Way Series
懿旨
Chairman of Chongxin Hall, Wén Héng Shèng Dì (文衡聖帝)
序
Nán Hǎi Gǔ Fó (Ancient Buddha of the Southern Sea)
◆ Main Text ◆
第一回 人生目的
Nanping Dao Ji Ancient Buddha
Sentient beings, upon descending into the mundane, lose their original pre-heavenly nature, and in the human world, they form all beginnings through the various actions of humanity. In the human world, there must be a process of living to adapt oneself to the human environment, which is necessary for survival. Sentient beings all take life as their purpose, living for life, and living to sustain life.
第二回 行菩薩道
The Ancient Buddha of Nanping
The purpose of human life, whether one cultivates or not, must align with the original intent of the Azure Heaven, to be called a selfless and effortless contributor. Moreover, the purpose of human life is not merely to live, but to ensure that one’s actions and conduct conform to the conscience of Heaven and Earth, and to benefit all beings, thereby fulfilling the Bodhisattva path.
第三回 上求下化
The Supreme God of the Northern Mystic Heaven
In this present life, if sentient beings wish to tread the Bodhisattva path, they must have a firm faith and a resolute vow. Their actions should not be for their own benefit alone but for the benefit of all sentient beings, thus benefiting themselves and others. This is the process that sentient beings must understand in this age; to 'seek wisdom above' one must act as a model, transforming one's own thoughts and concepts!
第四回 自利利他
The True Lord of the Nine Heavens, Commander of Fate
The human multitude in the dust of the world, how can they act according to the Mahāyāna Bodhisattva Practice to foster their own growth, and after endowing themselves with abundant and rich provisions, then have the ability to transform and benefit the human multitude? Only by seeking self-benefit above can they transform and benefit others below, and after benefiting themselves, they can further benefit others, which is indeed a most excellent way to elevate.
第五回 犧牲奉獻
In the year of the Earth Tiger, the Great Yearly Deity is Zēng Guāng Xīng Jūn.
If sentient beings can accumulate the resources for transformation in the mundane world, they must first benefit themselves before they can benefit others. One must first be rich within oneself to have the capacity to bestow blessings upon sentient beings. Benefiting others is an act that follows one’s own abundance, thus creating a surplus of blessings to be used for the benefit of others. This is the proper conduct in the human world.
第六回 捨己成全
The Loyal and Valiant King, General Yue Fei
The Great Way: It operates naturally between Heaven and Earth. Through sustenance, all living beings nourish their bodies and achieve their own fulfillment. It also imparts to them the concepts of 'selflessness and Wú Wéi, and Wú Wǒ,' which are essential for the survival and nourishment of all beings. This process is necessary, as it forms the food chain that sustains all life.
第七回 天地有情
Nan Gong Fu You Di Jun
Heaven and Earth operate of their own accord, also protecting all living beings. In this natural operation, the various celestial saints and Buddhas of high virtue guide all processes, ensuring that each phase aligns with the four seasons, thus enabling 'harmonious winds and timely rains, the spirit of the Earth and the harmony of fire,' which allows for a comfortable and secure existence.
第八回 眾生有愛
The Spirit Official, King Wang Tian Jun,
Heaven and Earth, imbued with affection, nurture all living things and beings in the process of their growth. It is essential for beings to engage in actions and deeds, fostering acts of love in the human world, and to conduct themselves in the realm of sentiment as they should. This is the way of sentient humans, who must love what they love to fulfill their roles in the mundane world.
第九回 誓渡眾生
Nanping Dao Ji Ancient Buddha
The Buddha said: The Four Great Vows are to guide all beings from the mundane world. One must first cultivate the necessary virtues and merits to be eligible for the guidance of the Immortals and Buddhas. Otherwise, the human body, already heavy, will become even more burdensome, and the spirit will be unable to cleanse its defilements. How then can one’s original spirit be purified to return to its source? It is exceedingly difficult!
第十回 誓斷煩惱
The Supreme Lord of the Middle Realm crosses the netherworld, the Great Emperor of the Eastern Peak awakens the deluded.
The Four Great Vows: These are the true teachings advocated by the Buddha, guiding sentient beings in the mundane world to practice Buddhism. Upon entering the Buddhist path, they form the 'Four Great Vows' and undertake numerous precepts and regulations, as well as various affairs. In the world of humans, many seeds of affliction arise, leading to entanglement in afflictions. It is through the transformation and elevation of 'Bodhi Wisdom' that these seeds can be transformed.
第十一回 誓學法門（真理）
Namo Manjushri Bodhisattva
Promulgating the Four Great Vows: This is the fundamental teaching of Buddhism, and in the cultivation of Buddhism and Daoism, it serves as the guiding standard and the goal. By practicing the Great Vehicle in the human world, one can truly fulfill one's original vows. Every sentient being, whether or not they have entered the cultivation process, is governed by their own self and the mindset and concepts they hold.
第十二回 誓成佛道
Namo to the Bodhisattva Ksitigarbha.
Through the 'Four Great Vows,' beings can achieve both their own perfection and the perfection of others, and thereby attain the supreme Bodhi: the essence of the Buddha-Dao. Only through cultivation and transformation can one enter the opportunity to achieve the supreme Buddha-Dao. Without cultivation, the vow to enter the Buddha-Dao is impossible to fulfill!
第十三回 內果外功
Namo Puxian Bodhisattva
All beings in the mundane world, upon entering the path of religious cultivation, can widely form good connections and participate in various acts of kindness, thereby enabling themselves to accumulate virtue and merit (outer merit). Through these acts, they also transform their karmic obstacles, laying the foundation for the conditions necessary for karmic reward.
第十四回 心性心魔
Han Zhongli, the Immortal Elder
The multitude of human beings, in their religious faith, once they have inner fruits fully ripened, must take the purification of the spirit as the key, to stabilize their Mind and Nature (xīn xìng), and thus avoid being disturbed by Heart-demons (xīn mó). The purity and innocence of the heart and the malevolence of the Heart-demons are two sides of the same human nature, inherent within the fundamental goodness of the heart. Even within this inherent goodness, the Heart-demons lie in wait, ready to disturb.
第十五回 降伏心魔
Namo Manjushri Bodhisattva
The human multitude, through the teachings of religion, can understand the 'function of the heart.' In cultivation, one must learn how to subdue the demonic nature within the heart, ensuring that one's actions are first beneficial to oneself. One must subdue the demonic nature within the heart to bind the Heart-monkey and tame the intention-horse (服).
第十六回 淨化靈性
Namo to the Great Power Bodhisattva
In the human world, the convergence of causes and conditions arises due to the attachment to self. Thus, there are affairs one must undertake and desires one wishes to fulfill, which are given to oneself, dividing what is desired from what is not. Again, the convergence of causes and conditions in the human world enters into the heart-thought and conscious mind, and it is through these that the original spirit of humans is evoked.
第十七回 心魔化除
Nanping Dao Ji Ancient Buddha
All human beings in the mundane world, in every affair, accumulate through their past experiences, which guide their actions and the direction they should take. Every deed is a manifestation of the Self-nature, where both Buddha-nature and demonic nature are present. Each action is chosen between these two opposing forces, one side wishing for one outcome, while the other side desires the opposite.
第十八回 淨化內性
Namo Guan Shi Yin Bodhisattva
The human multitude may fall into the realm of 'demonic nature and demonic conditions,' thereby failing to transform their inner nature. If they cannot purify it, they will be swayed by external influences. If they do not purify, they will find it difficult to transcend the karmic obstacles of the human world. Regardless of whether they are cultivated or not, the key lies in whether they can purify and elevate their inner nature!
第十九回 內性自淨
Nanji Xian Weng
When human beings focus on their survival orientation, they will integrate all their actions and affairs through the convergence of causes and conditions, merely engaging in their own affairs in the mundane world. All other processes are also carried out by themselves. If one cannot ‘purify the heart-mind’ and relies on others to do so, this is impossible!
第二十回 佛性彰顯
In the Dao Hall of Veneration, the Great Chair is set; the Holy Emperor Wen Heng of the Southern Heaven presides.
The myriad sentient beings in the mortal realm, after enduring various trials and tribulations, accumulate rich life experiences. Having tasted the sweetness, bitterness, sourness, and sweetness of life, they can foster the transmission of karmic conditions and causes. Without such experiences, how could they gain the wealth of knowledge and experience? In the mortal realm, through the accumulation of these experiences, one can transform demonic nature and manifest Buddha-nature. This personal process of transformation is truly invaluable!
第廿一回 佛性再顯
Namo to the Bodhisattva of the Void Treasury.
All sentient beings in the mundane world, due to the manifestation of Buddha-nature, are able to practice the Mahāyāna Bodhisattva path and awaken to the condition of all sentient beings. The manifestation of Buddha-nature also entails the abandonment of demonic nature, for 'Buddha and demon' are both interdependent and yet distinct. Every time Buddha-nature is manifested, demonic nature will surely come to interfere, for 'Buddha and demon' are two sides of the same coin.
第廿二回 唯識理論
Namo to the Venerable of the Void, the Ancient Buddha of the Void’s Supreme Virtue.
Mind and Nature (xīn xìng), Mind and Buddha, Heart-demons (xīn mó), and the Mind's essence, all are the utmost true essence. In the human world, one must be the master of oneself, not merely a slave to survival, nor a servant to oneself alone, for such a state is difficult to elevate. If the Truth (zhēn lǐ) cannot be clearly illuminated, even the most profound merit and blessings (fú bào) will fail to fully realize the Truth and widely save all beings.
第廿三回 唯識觀念
The Infinite Yuan Jun, the Immortal Lady Ma
In the nature of all sentient beings, the application of both Buddha-nature and demonic nature in the mundane world gives rise to a contradictory phenomenon, which originates from the mind and its consciousness. Within the principles that "all dharmas are mind-born" and "all phenomena are matter-born," the mind and matter are what sentient beings in the mundane world rely upon in their conduct. Every process and every link is governed by the mind and its consciousness.
第廿四回 唯識行徑
Chairman Chongxin, the Holy Emperor Wen Heng
The realm of the Mahāyāna Bodhisattva path, where one awakens to the condition of all sentient beings, can only be achieved by purifying the 'Ālaya consciousness' of its defiled seeds in the human world. Only then can the 'Amala Consciousness' manifest the true Buddha-nature, and this is the essential knowledge for each stage. By practicing the Mahāyāna Bodhisattva path, one can enter the ranks of the Lotus Buddha-fruit (Pure Land).
第廿五回 十二因緣
Nanping Dao Ji Ancient Buddha
The multitude of human beings, immersed in the mundane world, are unable to purify and discard the defilements of the eighth consciousness, the Ālaya consciousness, and thus the Buddha-nature cannot manifest again. Furthermore, one must understand the processes of the twelve Yīn Yuán to unfold the various actions of life in this world, as taught by the Buddhist doctrine of the ‘Solely the Mind’.
第廿六回 六道輪迴
the Venerable of the Great Dao of the Spirit Treasure
When sentient beings enter the unfolding of the twelve karmic conditions, each matter must continue and combine with others. In each cycle of rebirth, the Six Realms place the spirit at a level difficult to change, and during each cycle, the spirit accumulates more defilements, thus increasing the opportunities for spiritual tests.
第廿七回 含因改造
The Great Celestial Venerable of Salvation, Tai Yi Jiu Ku Tian Zun
When sentient beings enter the mundane world, the twelve links of dependent origination come into play, thus continuing the cycle of the Six Realms of rebirth. In each cycle, the accumulation of defilements increases, yet within these defilements, there are experiences that can be transformed and adjusted to meet the needs of daily life in the human realm. This is the orientation and action of human survival.
第廿八回 生歡喜心
Marshal Zhao Gongming, the Martial Wealth Deity of Heaven
All beings in the mundane world are subject to the continuous cycle of the Six Realms. Can they transform the Latent Causes within themselves? If this process is undertaken with a heavy heart, it will be difficult to open the Self-nature that is inherently present within. However, if one can face all adversities with a heart of joy, then the inner landscape of 'heart-pleasure and joy' can be unfolded.
第廿九回 觀念轉化
Wen Qiong Tianjun, the Manifest Virtue Marshal
The sentient beings of humanity, in their worldly thoughts and actions, are processed through the Sixth Consciousness—the Conscious Mind—where sensory nerves receive and transmit the information to the Seventh Consciousness—the Manas Consciousness—for judgment and combination. This is the very foundation of all actions, with each movement being directed by the Manas Consciousness, which issues commands to the Sixth Consciousness—the Conscious Mind—sensory nerves.
第三十回 落實生活
The Mouth of Battle, Spirit Official Ma Sheng Tian Jun
All human beings in the world, through cultivation and transformation, can reduce the opportunities for creating karma, thereby building for themselves the ladder and provisions for their return to Heaven. Cultivation and transformation involve the modification of one’s Hán Yīn (Latent Cause) accumulated over time, necessitating a practical life process. However, one cannot escape the test of human existence.
第卅一回 當下實行
Nanping Dao Ji Ancient Buddha
To actualize the process of life, one must act in the present, thus preparing for the opening of new horizons in the human world. It is most crucial to understand how to exercise the present moment! Due to the inherent laziness of all beings, they often delay matters for ten days or half a month before taking action, and in the worst cases, they procrastinate indefinitely, never completing what should be done in the present.
第卅二回 逍遙自在
The Infinite Middle Altar, the Third Prince, the Marshal
The realization of the Way must be grounded in the process of human life, and one must live it in the daily routine. It is necessary to rely on the practice of cultivation to truly rectify all errors, deficiencies, and shortcomings. Only by acting according to one's deeds can the Truth be fully expressed and integrated into the world, serving as a means to nourish life.
第卅三回 了無罣礙
The Holy Virtuous Immortal Lady of the Void, the Heavenly Holy Mother
To be truly free and at ease, one must achieve 'Seeing Clearly and Letting Go' to genuinely progress on the path of cultivation. Can one truly accomplish 'Seeing Clearly and Letting Go' within oneself? To prepare for cultivation in the human world, one must have a clear and uncluttered heart-mind, free from all hindrances.
第卅四回 福德無窮
The Heavenly Lord of Infinite Blessings and Virtue shelters all beings, the Righteous King of True Deities extends the truth.
In the process of cultivation in the human world, to truly achieve freedom and ease, one must be free from all attachments and hindrances. This state of ‘blessings and virtue’ must be inexhaustible, so that one can sustain long-term practice. Regardless of any Immortal, Buddha, Bodhisattva, or Holy Deity, they must possess both blessings and wisdom to bestow upon themselves boundless karmic rewards.
第卅五回 真如實性
Nanping Dao Ji Ancient Buddha
The human multitude in their various pursuits, if they desire boundless blessings and virtue, must use wisdom to unfold them. Wisdom and blessings must both be fully present to truly manifest in the human world. It is also essential to be the master of one's own cultivation path through the practice of Suchness and true nature, unaffected by material desires and the affairs of the world.
第卅六回 金品蓮台
The Ancient Buddha of the Southern Sea completes His work, the Great Way's norms near their end.
For the human multitude to dwell in freedom and ease, manifesting their Self-nature and Buddha-nature, they must be endowed with boundless wisdom and boundless blessings and virtue, and achieve perfect freedom. By their actions, they can attain their own fruition, which is the accumulation of their deeds as Bodhisattvas, and they must enter the state of non-retrogression.
◆ Postfaces & Praises ◆
跋.凡例
Supreme Daoist Ancestor 道德天尊
完書繳旨
Chairman of Veneration 心 崇, Wén Héng Shèng Dì (Deity of Literature and Justice)
◆ Prefaces ◆
編輯誌
The fifth volume of the Heavenly Books of the Great Way – the creation of the Great Way's Standards, is essential for all humans in their daily survival to implement "true interpretation and standards" for a harmonious and peaceful life. If one oversteps these standards, there will be many insufficiencies and difficulties, causing great obstacles for others.
Great Way Standards – Preface
懿旨
March 17, 1998, the 19th day of the 2nd lunar month, Wuyin (Year of the Earth Tiger), Tuesday
序
March 20, 1998, the 22nd day of the 2nd lunar month, Wuyin (Year of the Earth Tiger), Friday
◆ Main Text ◆
第一回 人生目的
March 24, 1998, the 26th day of the second month of the year 戊寅 (1998)
Human beings in daily life cannot escape this crucial aspect! Therefore, it is necessary to adapt to the human environment to serve as the fundamental element of human existence! If one merely lives to sustain life, then in the present era, the Azure Heaven has indeed bestowed upon all beings the blessings, the karmic rewards, and the grace of human existence.
第二回 行菩薩道
March 27, 1998　Wu Yin Year, the 29th day of the second month (five)
In the present era, people do not know how to walk the Bodhisattva path. They must pass through the teaching and transformation of religion, which will enable them to act in a selfless and effortless manner, seeking neither merit nor personal gain, and not being hindered by the need for action. Thus, they may achieve the original intent of the Azure Heaven, allowing them to cultivate the Bodhisattva path in human life!
第三回 上求下化
March 31, 1998, the fourth day of the third month of the year 戊寅 (1998)
It is necessary to accumulate the resources for one's own benefit, which can then be transformed into actions for the benefit of others. One must also possess a spirit of selflessness, non-action, sacrifice, and dedication to be able to benefit others. If one cannot even ensure one's own sustenance, how can one benefit others? If one cannot even transform one's own karmic causes, wishing to benefit others is like seeking fish in a tree!
第四回 自利利他
April 3, 1998, Wu Yin Year, Third Month, Seventh Day (5)
It is necessary to possess 'great compassion, great wisdom, and great vows' combined, to be fully capable of implementing this in the human world, for the multitude are mere mortals, and thus lack the qualities and supernatural powers of the Immortals and Buddhas. They must rely on the 'Four Immeasurables' to achieve the effect of guiding and ferrying others. After fully benefiting oneself, one can then proceed to benefit others, which is the necessary understanding for the multitude!
第五回 犧牲奉獻
April 7, 1998, the eleventh day of the third month of the year 戊寅 (1998)
If one can sacrifice what one loves and possesses, and do so with a willing heart, it is an act of selflessness and Wú Wéi (Non-Action) dedication. Life must be rich and abundant to ‘enjoy sacrifice and sincere dedication,’ without seeking merit or self-benefit. Such an act can be sustained for a long time in the world, and it is the greatest merit of all.
第六回 捨己成全
April 10, 1998　Guiyin Year, Third Month, Fourteenth Day (Friday)
One cannot sacrifice all beings to ensure the endless continuation of human life. Do humans understand this? How can they know that all beings are also sacrificing themselves to ensure human warmth and sustenance? It is precisely because all beings provide everything in the food chain that there can be a process of nourishment! Can humans harbor gratitude for the provision of the food chain by all beings, which enables this nourishment?
第七回 天地有情
April 14, 1998, the 18th day of the third month of the year 戊寅 (1998)
By naturally protecting the Earth and its living beings, the human world is filled with sentiment. Heaven and Earth, in turn, are filled with righteousness. By adhering to the proper time, proper place, and proper norms, the operation remains smooth and unimpeded. Furthermore, the benevolence of Heaven and Earth extends to the entire world, which is why they are revered as the living space for humans and all things.
第八回 眾生有愛
April 17, 1998, the 21st day of the third month of the year 戊寅 (five)
Humans act thus, choosing what they like and initiating the convergence of causes and conditions in the human realm. This leads to personal attachments, and because of these attachments, humans interact with one another. Without the impetus of the body, it would be difficult to enter the realm of the eighth consciousness, which is composed of all these elements.
第九回 誓渡眾生
April 21, 1998, the 25th day of the third month of the year 戊寅 (1998)
All beings hope for the guidance of the Immortals and Buddhas. This aspiration arises, but do they possess the same qualities and original spirits as the Immortals and Buddhas? How can human beings be guided? How can one achieve the salvation of boundless beings? The vow to save all beings can only be fulfilled by those with great resolve and power!
第十回 誓斷煩惱
This night, amidst the sounds of blessings, I descend to the Dào Chǎng (Dao Hall) of Chóng Xīn (崇心) to author ‘The Great Dao’s Norms.’ Truly, I am filled with joy! If sentient beings can sever the causes of afflictions, I in the realm of the netherworld can also reduce the suffering caused by their karmic actions. I look forward to this! I look forward to this!
In life, regardless of the religion one practices, the lineage one follows, or the school one belongs to, there are unforeseeable causes of affliction in the mundane world. Every matter has its right and wrong, its positive and negative, its right and wrong distinctions. Every sentient being in the mundane world is influenced by the five dusts, and each matter has its positive and negative aspects, as well as its strategies and countermeasures.
第十一回 誓學法門（真理）
April 28, 1998, the second day of the third month of the year 戊寅 (Wu Yin).
If the profundity and vastness of Buddhism and Daoism are understood, sentient beings can cultivate and achieve their own enlightenment, and through their cultivation, they can also help others achieve enlightenment. This is the essence and manifestation of Avalokiteshvara Bodhisattva with a thousand hands and a thousand eyes. Avalokiteshvara Bodhisattva is but one, and every sentient being is a manifestation of Avalokiteshvara in the human world, seeking to alleviate suffering by responding to cries for help.
第十二回 誓成佛道
May 1, 1998, the 6th day of the 4th lunar month, Wuyin (Year of the Earth Tiger), Friday
The supreme Buddha-Dao, if not deeply understood, and if one remains entangled in the various trials of the mundane world, it is difficult to directly achieve the supreme Buddha-Dao and its realm. Even if one enters cultivation, it does not guarantee that every practitioner will attain the supreme Bodhi of the Buddha-Dao. One must transform and dissolve the karmic obstacles.
第十三回 內果外功
May 5, 1998, the tenth day of the fourth month in the year of 戊寅 (1998)
In the human world, it is essential to accumulate virtue and merit in order to possess karmic reward and blessings, to enjoy the fields of virtue, and to reduce the difficulties that temper one’s spirit! To accumulate virtue and merit, one must have practical actions, applicable in the human world for planting the seeds of merit, and growing through the accumulation of various acts of kindness.
第十四回 心性心魔
May 8, 1998, the thirteenth day of the fourth month in the year of 戊寅 (wu-yin).
Within goodness, there exists the seed of evil; it is within goodness that the seeds of virtue can sprout and flourish. The heart is the seat of nature, and where there is goodness, there is also evil; where there is righteousness, there is also wickedness. The heart and nature are inherently good, yet within this goodness, the Heart-demons (xīn mó) lie in wait, ready to disturb. In the human world, there must be good and bad, right and wrong, a combination of Buddhas and demons.
第十五回 降伏心魔
May 12, 1998, the 17th day of the fourth month of the year 戊寅 (2)
The Heart-monkey and intention-horse (Xīn Yuán Yì Mǎ) are precisely the demonic nature within the heart that one can recognize. Only by manifesting one's Self-nature can there be a change in Mind and Nature (xīn xìng). One must transform the demonic nature when entering the demonic realm to avoid being held back by obstacles! The demonic realm exists both within the heart and in external circumstances, and it is one's own actions that bring it about.
第十六回 淨化靈性
May 15, 1998, the 20th day of the fourth month of the year 戊寅 (Wu Yin).
To manifest Buddha-nature: every action of humans is stored in the ālaya consciousness, but it does not necessarily enter the ān mó luó shí (Amala Consciousness). The ninth consciousness is the Suchness of Buddha-nature, which is also the original spirit of oneself. It must be purified within the eighth consciousness, the ālaya consciousness, to manifest the ninth consciousness—the intrinsic Buddha-nature.
第十七回 心魔化除
May 19, 1998, the 24th day of the fourth month, 戊寅年 (part 2)
This creates a dilemma and mutual contradiction in every undertaking, as past experiences form the foundation of the beginning and end of each affair. Both Buddha-nature and demonic nature influence the actions of sentient beings. How can one bring forth the Buddha-nature and eliminate the demonic nature?
第十八回 淨化內性
May 22, 1998, the 27th day of the 4th lunar month, Wuyin (Year of the Earth Tiger), Friday
The inner nature must be transformed through 'meditation' to achieve any results. In the process of meditation, it is possible to purify all defiled consciousness and cleanse the various negative karmic seeds stored in the 'Ālaya consciousness.' The process of meditation is not something untrained beings can understand, and even those who have entered religious practice may not fully comprehend it.
第十九回 內性自淨
May 26, 1998, the second day of the first month of the fifth lunar month, 戊寅年.
Inner nature: it is purified and exercised by oneself. Who can substitute for you? Human beings must purify themselves through their own actions. If one’s inner nature is not cleansed of impurities, it will cover the body with filth, affecting the manifestation of Buddha-nature and obstructing the cultivation of virtuous deeds.
第二十回 佛性彰顯
By the imperial edict, the Dao lineage unfolds anew; the Buddha-nature shines forth, and the demonic nature departs.
By the imperial edict, the Dao lineage unfolds anew; the Buddha-nature shines forth, and the demonic nature departs.
第廿一回 佛性再顯
June 2, 1998, the eighth day of the fifth month of the year 戊寅 (1998).
When Buddha-nature is manifested, demonic nature will certainly test the progress of the practitioner, forming the principle that without testing, there is no attainment of the Dao. Otherwise, if all sentient beings in the world could easily become Buddhas every time Buddha-nature is manifested, it would be as easy as turning one's hand! In the interplay between Buddha and demon, if only Buddha existed and not the demon, the return to the original state would be much easier.
第廿二回 唯識理論
1998年6月5日  戊寅年五月十一日（五）

On the fifth day of the eleventh month in the year 戊寅, which corresponds to June 5, 1998,
Shakyamuni (shì zūn) expounded the Dharma and taught for forty-nine years, laying the foundation of human cultivation with the theory of mind. If the theory of mind is not used to teach and transform (jiào huà) sentient beings, it will be exceedingly difficult for cultivators in this world to realize the Truth and guide themselves! Moreover, the theory of mind was hard to elucidate in the past, despite the many profound monks and virtuous ones who expounded it, the true meaning remained difficult to manifest.
第廿三回 唯識觀念
June 9, 1998, the 15th day of the 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
Human beings depend on the synthesis of heart and matter. When they enter the mundane world, their actions and experiences are shaped by the interaction of 'events, mental state, and material circumstances.' These three elements merge into one, enabling the unfolding of life. The concepts of 'consciousness and perception' and 'materialism' are fundamental in the human world!
第廿四回 唯識行徑
June 12, 1998, the 18th day of the 5th lunar month, Wuyin (Year of the Earth Tiger), Friday
It is necessary to take the 'theory of consciousness-only' as the central idea, to establish the 'concept of consciousness-only,' so that the 'path of consciousness-only' can be put into practice and realized. The path of consciousness-only is precisely the norm of conduct in the human world, for self-cultivation and self-practice! By realizing the path of consciousness-only in the human world, one can promote the Mahāyāna Bodhisattva practice of awakening to the condition of all sentient beings.
第廿五回 十二因緣
June 16, 1998, the 12th day of the 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
The twelve Yīn Yuán, grounded in the principles of the ‘Solely the Mind’ theory, enable the Mahāyāna Bodhisattva path to be realized in the mundane world, manifesting as the Awakening to Sentient Beings. The ‘Reverse Contemplation Method’ of the twelve Yīn Yuán is a sequence of: ‘old age and death, birth, existence, grasping, craving, sensation, contact, the six sense entrances, name and form, consciousness, volition, and ignorance’.
第廿六回 六道輪迴
June 19, 1998, the twenty-fifth day of the fifth month in the year of 戊寅 (Wu Yin).
This increase in defilements prevents the purification of the spirit and self-reflection. When human beings descend into the mundane world, they must undergo this process after the twelve karmic conditions. The main reason is the force of attachment, which drives the repeated cycles through the Six Realms. This force is not externally controlled but rather evolves from the inner spirit itself!
第廿七回 含因改造
June 23, 1998, the 29th day of the 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
Hán Yīn (Latent Cause): It resides within the eighth consciousness, awaiting conditions and storing potential. When conditions and causes converge, it influences actions and deeds, which then become experiences and habits. Whether good or bad, these habits will form fixed patterns. Such accumulations, if not transformed, will inevitably lead to karmic retribution in the future.
第廿八回 生歡喜心
June 26, 1998, the 3rd day of the leap 5th lunar month, Wuyin (Year of the Earth Tiger), Friday
This is the very action that human beings most lack. In the midst of adversity, it is fundamentally difficult to unfold such a mental state. Before embarking on any endeavor, can human beings approach it with a 'joyful heart and a grateful heart'? Can they emulate the conduct of immortals and Buddhas, who always face situations with a 'joyful heart, a willing heart, and a heart of fulfillment'?
第廿九回 觀念轉化
June 30, 1998, the 7th day of the leap 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
The Root-dust Consciousness then combines the ‘self-root and external-dust’ and, after being judged by the Seventh Consciousness—the Manas Consciousness—expands outward to form connections. The actions one chooses are stored in the Eighth Consciousness—the Ālaya Consciousness—and await the right conditions to be triggered.
第三十回 落實生活
July 3, 1998, the tenth day of the fifth intercalary month of the year 戊寅 (Wu Yin).
It is essential to cultivate and transform oneself to truly live life in the human realm. If one cultivates merely for the sake of cultivation, it will be difficult to transcend the process of transformation in the world. Especially in the present era, which has entered the age of technological civilization, human thought has advanced far beyond the past, and we now live in an age where all teachings are flourishing.
第卅一回 當下實行
July 7, 1998, the 14th day of the leap 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
Every person’s actions, whether in business, cultivation, family, personal matters, social interactions, or employment, are often marked by such procrastination! While sometimes delay can be a wise strategy, if one frequently exhibits this procrastinating nature in the present, it will surely hinder the creation of all positive yīn yuán hé hé (Convergence of causes and conditions).
第卅二回 逍遙自在
July 10, 1998, the 17th day of the fifth intercalary month, year of the Earth Tiger.
At times, due to the relationship with cultivation, one is unable to open one's heart and make the necessary adjustments and transformations. This often leads to entanglements in one's duties, binding oneself with precepts and regulations. One must truly achieve 'freedom and ease, ease and freedom' in every step of the process, for this is the correct path!
第卅三回 了無罣礙
July 14, 1998, the 21st day of the leap 5th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
One must be the true master of oneself, acting in accordance with one's true nature. For each sentient being, cultivation requires truly purifying one's original heart in the human world. This is the fundamental basis of life's cultivation, and it is through 'Seeing Clearly and Letting Go' that one can promote the necessary growth and development in cultivation, creating vast space for advancement.
第卅四回 福德無窮
Returning to the veneration of the Great Dao Hall, the boundless blessings and virtues unfold in grandeur.
To have both blessings and virtue fully present and inexhaustible is the primary condition for long-term transcendence to the Infinite Immortal Realm, the Blissful World, and the Void Heaven. Only with the infinite and enduring presence of both ‘blessings and virtue’ can one achieve a position of perpetual and enduring practice!
第卅五回 真如實性
On the 28th day of the intercalary fifth month of the year 戊寅, which corresponds to July 21, 1998.
Only by not being swayed by material desires and worldly matters can one truly reach the realm of Enlightenment, where blessings and wisdom shine together and blend harmoniously. The cultivation of Suchness and true nature is the foundation of personal achievement, and one must prepare for Enlightenment with a joyful heart, viewing all with an Ordinary Mind without falling into self-satisfaction.
第卅六回 金品蓮台
The Dharma ship of veneration sails ten thousand miles, the Golden Lotus Platform sprouts and grows.
In Buddhism, the Nine Grades of the Lotus Platform are advocated, precisely because each lineage has its own distinct transmission. The Nine Grades of the Lotus Platform are the aspirations and validations of those who follow the path, and the concept is elucidated through the Buddhist scriptures, which delineate the eighty-one grades of the Nine Grades of the Lotus Platform.
◆ Postfaces & Praises ◆
跋.凡例
July 28, 1998, the 6th day of the 6th lunar month, Wuyin (Year of the Earth Tiger), Tuesday
完書繳旨
July 31, 1998, the 9th day of the 6th lunar month, Wuyin (Year of the Earth Tiger), Friday
◆ Prefaces ◆
編輯誌
In the human world, the necessity of "Bodhisattva practice" for the "purpose of life" is to "seek upward and transform downward, benefit oneself and others." This involves "sacrifice and dedication, self-sacrifice for the fulfillment of others" in the context of "heaven and earth having sentiment, all beings having love." To enter religion, one must have the great vow power of "vowing to ferry all beings, vowing to sever all afflictions, vowing to learn all Dharma methods, vowing to achieve Buddhahood."
推薦序
The norms for human survival are indeed numerous, and every person must abide by them. Why must it be so in the human world? To foster a virtuous and benevolent existence for oneself and others, these conditions are essential for a comfortable and orderly life, thus establishing a model for human norms and regulations.
懿旨
The true meaning of the Great Way has been written,　Chongxin Hall bears it with impartiality
序
The Great Way series spreads across the world,  　The Ancient Buddha of the Southern Sea descends to grace us with His presence
◆ Main Text ◆
第一回 人生目的
The Great Way sets the norm for the first chapter, the ancient Buddha Dàojì of Nán Píng comes to set the tone.
In the present environment, human beings are the most blessed, surpassing all past times, and now they possess conditions that were absent in the past. This is the process of the heavenly unfolding, as well as the process of human evolution, wherein the greatest and ultimate goal is for all beings to return to their original place of descent.
第二回 行菩薩道
The Ancient Buddha of the Southern Sea descends, the devout students welcome with reverence and piety.
All beings in the mundane world, through the teachings of religion, learn how to make selfless and effortless sacrifices. In the mundane world, it is inevitable that they will have many peculiar and stubborn traits. How should these traits be improved? By not allowing oneself to become attached and rigid, one can manifest the actions of a Bodhisattva in the human realm.
第三回 上求下化
From the Northern Gate, the Great Way crosses the lost; the Pure Land of bliss, the true Heaven and Earth.
The spirit of the Mahāyāna Bodhisattva is to benefit others after benefiting oneself, thereby fulfilling the tasks that should be performed on the Mahāyāna Bodhisattva path. Life in this world is not merely for cultivation or for living; one must possess 'wisdom and blessings' to benefit oneself fully, and then benefit others to achieve success.
第四回 自利利他
From the Infinite Nine Heavens, the essence descends, the Lord of Destiny protects the people's path.
After seeking self-benefit, one must then engage in the behavior of benefiting others, fully endowed with abundant provisions so that they are not lacking. When provisions are complete, one must grasp and accumulate experience, only then can one have the ability to further benefit others. This kind of necessary experience enables one to act in the human world and make contributions, thus laying the foundation for future growth.
第五回 犧牲奉獻
The Great Year of Wù Yín, the Star Lord protects all beings,
There is love in the human world, and compassion in Heaven and Earth. To provide the beings of the Earth with opportunities for abundance, one must first be abundant oneself. Only then can one have the surplus to dedicate to others. Sacrifice and dedication must come from a willing heart, with no trace of reluctance or unwillingness. This is the true path to achieving Wú Wéi (Non-Action).
第六回 捨己成全
Faithful loyalty is the essence of man, the teachings of Wumu are the truest of all;
If humans lack the means to acquire sustenance, how can they engage in the process of nourishment? It is essential to know that in the human world, one must have the means to sustain life in order to ensure warmth and sustenance. However, in some regions, it is impossible to purchase sustenance with currency, making it difficult to achieve the nourishment required for a comfortable life.
第七回 天地有情
From the Southern Court, the Enlightened One awakens all beings; the Earth and its myriad creatures welcome the aid of the Benevolent Lord.
Heaven and Earth are filled with sentiment, nurturing all living beings. Living beings, in turn, are filled with sentiment, showing kindness to people and love for all things, and practicing the 'Mahāyāna Bodhisattva Path' to awaken to the condition of all sentient beings. This condition highlights the sentiment of Heaven and Earth, aligning with the world of human sentiment, creating a realm where Heaven and Earth are filled with sentiment and living beings are filled with love. The sentiment of Heaven and Earth is not swayed by human actions, whether good or evil.
第八回 眾生有愛
With open-hearted enlightenment, the truth unfolds; the brush inscribes the book, dispelling confusion and folly.
Sentient beings are all shaped by the accumulation of their past experiences, guiding them on how to act and what to do. These past experiences facilitate the convergence of causes and conditions in the human world. However, in the mundane realm, actions must be preceded by attachments to achieve the convergence of causes and conditions.
第九回 誓渡眾生
Ancient Buddha Daoji of Nanping writes, the Great Way of the Mind opens wide and far;
If beings do not possess a clear and pure original spirit, which is their true and unchanging nature, then their desire for the Immortals and Buddhas to guide them is like seeking fish in a tree. Is it that beings lack the pure essence of the Immortals and Buddhas, or is it that they have become defiled and polluted, thus making it impossible for their original spirits to ascend and transcend?
第十回 誓斷煩惱
The Supreme of the Middle Realm guides the netherworld,  
The Great Emperor of the Eastern Peak awakens the deluded.
Human existence is fraught with many causes of affliction, which lead to the cultivation of the Bodhi seed and the blossoming of wisdom. Thus it is said: 'Affliction is the seed of Bodhi.' However, this is not always the case. Sometimes, affliction can be an obstacle to the path of cultivation, becoming a hindrance in business, family, and various other entanglements.
第十一回 誓學法門（真理）
Manjushri descends to awaken the world's delusion, expounding the Buddha's intent with benevolence and virtue.
Thus, there are a thousand hands and a thousand eyes, ten thousand hands and ten thousand eyes, a hundred million hands and a hundred million eyes, and an immeasurable number of Avalokiteshvara Bodhisattvas. This role can also be used to achieve one's own enlightenment! The boundless Dharmas that sentient beings vow to learn are merely a stepping stone. Since Heaven does not speak and Earth does not utter, and the Immortals, Buddhas, and Bodhisattvas cannot open their mouths, what can be done?
第十二回 誓成佛道
The Bodhisattva Dì Zàng guides the beings in darkness, the king's invincible virtue is the root cause.
Moreover, when karmic obstacles come to demand retribution, if merit cannot transform the 'warrants' for retribution, one must repay them personally. Therefore, under the premise that 'enmities should be resolved, not deepened,' what will happen? It is not certain! All the Immortals, Buddhas, and Bodhisattvas act with compassion, seeking to bring about a perfect resolution for beings.
第十三回 內果外功
Universal Salvation guides all beings to their Self-nature, virtue and integrity are the essence of human life;
All humans must: in the arising of heart and movement of thought, not seek recompense, be selfless and effortless, to truly possess genuine merit. Otherwise, if one performs acts of merit solely for the sake of merit, they will be greatly diminished. In every action, the arising of heart and movement of thought must be based on a good heart, sacrifice, and dedication; this is the function of ‘effortless action’ (Wú Wéi).
第十四回 心性心魔
In the heart of Han, no private thoughts, the essence of man is pure and bright,
The heart and nature are inherently good, and the spirit can be clear and pure. In the Infinite (Wú Jí), the essence is clear and bright. When the Heart-demons (xīn mó) disturb the inherent nature, it often leaves sentient beings feeling helpless, not knowing why they desire such things or why they must act in certain ways. This is because on one side is pure goodness, and on the other is pure evil, which shapes the essence of human nature.
第十五回 降伏心魔
Through sacred texts, the world is enlightened and delusion dispelled;
The demonic realm is a state of Ignorance (Wú Míng) where one does not realize that one has already fallen into it, leading one to enter the demonic realm without knowing it! In human thought, on one side is Buddha-nature (Fó Xìng), and on the other side is demonic nature. These two have a significant connection; in the demonic realm, there is an unchangeable Buddha-nature, and in Buddha-nature, there is an unalterable demonic nature—this is the clinging to self (我執).
第十六回 淨化靈性
The Great Power is firmly established, the virtuous without self-interest guide the masses from delusion,
Human beings are influenced by their mind and nature and by heart-demons, making it difficult to avoid falling into the realm of demons. Each thought and action formed by human ideas and concepts influences one's karmic conditions, planting seeds in the ālaya consciousness, and is affected by the arising of heart and movement of thought.
第十七回 心魔化除
From the Southern Screen, the Ancient Buddha descends to the hall, establishing the righteous norms of the Dao.
This is precisely what practitioners must understand in the process of their cultivation! Buddha and demon are one entity with two faces. In every confrontation of opposites, past experiences often place individuals in a state of Ignorance and unawareness. If sentient beings can accumulate rich life experiences and cultivation experiences, they will not be influenced by Ignorance and unawareness.
第十八回 淨化內性
Beholding the world's suffering sounds, the Bodhisattva sets forth the rules with clarity bright;
How should one meditate? How should one purify the inner nature? This is the true essence! In the process of 'purification and meditation,' one often encounters the daily karmic combinations of the human world, whether in right and wrong, correct and incorrect, positive and negative, yin and yang, all of which are recorded and stored in the 'Ālaya consciousness.'
第十九回 內性自淨
The Southern Immortal descends, in the midst of devout greetings and solemn prayers
While it is relatively easy for humans to control external affairs, purifying the inner nature is exceedingly difficult to manage. Each time one encounters a problem, if the inner nature cannot be purified, one will be swayed by external circumstances. This purification of the mental state is precisely what is required by the present generation, especially those who are engaged in spiritual cultivation.
第二十回 佛性彰顯
How can we further develop and expand the sacred duties of the second phase? We must observe whether the virtuous disciples can serve as true spokespersons for Heaven. Naturally, to break through demonic nature and demonic obstacles and manifest Buddha-nature and the Buddha-land will be easier. This is a significant sacred duty at every stage of the Veneration Hall.
In the mortal realm, the six sense organs—eyes, ears, nose, tongue, body, and mind—drive the cycle of saṃsāra. Each process in the lives of sentient beings accumulates rich survival experience. Although these experiences may not be immediately useful, over time, through the accumulation of past knowledge and experience, they can prevent the interference of demonic nature.
第廿一回 佛性再顯
In the vast void, all human life is complete, the scriptures are filled with profound wisdom.
The process of creation in Heaven and Earth is a dualistic one. Every time Buddha-nature is manifested, demonic nature will surely come to interfere, thus highlighting the degree of the test. If sentient beings were to merely adhere to the presence of Buddha-nature, they would surely act in a way that leads to beauty and goodness. Yet, they do not realize that: 'For every foot the Buddha rises, the demon rises a fathom; for every fathom the Buddha rises, the demon stands on its head.'
第廿二回 唯識理論
From the Void, the Venerable One descends with reverence, ascending the platform to meet the hearts of all.
At this time, the Dao temple, under the command of 懿敕, shall take charge of the new teachings, systematically expounding the theory of consciousness-only, and integrating the essential wisdom of the ‘Heart Sutra of the Great Perfection of Wisdom,’ to author the scriptures of the Great Dao series. These shall serve as the foundational texts for the curriculum of the “Wu Ji Great Dao Academy” in the future. 懿敕 also venerates the lineage of 崇心, ensuring that both the main temple and its branches are guided by immortals and Buddhas in their expositions and commentaries on the theory of consciousness-only.
第廿三回 唯識觀念
Before the Infinite, the Divine Mother rides,  　Ma Xiangu descends to the Sacred Heart Hall
No sentient being, regardless of who they are, can escape the combination of 'people, events, and things.' The heart-mind and the conscious mind, in relation to heart and matter, must be borne and acted upon by the individual, thus giving rise to the 'doctrine of consciousness and perception' and 'materialism,' which are established within the human heart-mind and conscious mind.
第廿四回 唯識行徑
In the Dào Hall, the Venerable Chairman presides, the Holy Emperor Wén Héng expounds the Truth;
One must be the master of oneself and not fall back into the vortex of the cycle of rebirth. One should hold fast to the direction one should take, not entering the realm of ignorance and delusion. The theory of consciousness-only should serve as the foundation of one's central idea, transforming the concept of consciousness-only. Only then can the path of consciousness-only be truly realized, leading to the growth and transcendence of wisdom.
第廿五回 十二因緣
From Nanping, the Heavenly Dao extends its grace, the Great Way and the river of life's origin embrace.
By integrating and applying the foundational theories of the ‘Solely the Mind’, one can understand the twelve Yīn Yuán as the basis for all human actions in the present world. The ‘Solely the Mind’ approach takes ‘old age and death’ as the foundation, and then reversely contemplates the initial ‘birth’. Only after ‘old age and death’ can a new ‘birth’ begin.
第廿六回 六道輪迴
From the Infinite, the Great Way's court doth come,  　Líng Bǎo purifies the spirits of all beings.
Therefore, the power of 'attachment' is the original driving force of the Six Realms of Saṃsāra! In the Six Realms of Saṃsāra, if the Great Way is to manifest in the mundane world, it must be accompanied by sufficient blessings and virtue to achieve this. Among these, the Eight Virtues of filial piety, brotherly love, loyalty, trustworthiness, propriety, righteousness, integrity, and a sense of shame are the foundation, guiding human ethics and moral norms.
第廿七回 含因改造
From the Infinite, the Great Way's deputy hall stands,
Before Hán Yīn (Latent Cause) transforms into karmic retribution and evil consequences, it is impossible to form a karmic debt. Changing Hán Yīn (Latent Cause) at this stage is relatively easier. Once it has transformed into a cause and the cause has borne fruit, the retribution is received. If the cause is virtuous, it will better adapt to sentient beings; if it is evil, it will make it difficult for sentient beings to escape suffering, and it will be very hard to change.
第廿八回 生歡喜心
The Celestial Official bestows blessings, the Wealth Deity descends; the Martial Virtue Star Lord is welcomed by all beings.
By cultivating a joyful heart, one can perfect the environment around oneself. A joyful heart enables one to achieve what one is willing to do. This is a path that is easier for beings to follow. When karmic causes and effects come to test the heart, it is difficult for beings to maintain a broad and open mind. Only by truly letting go can one change the suffering that comes with these tests, and thus, one should face them with a joyful heart.
第廿九回 觀念轉化
Heavenly Official Wēn Qióng descends with grace, Venerable Xuǎn Dé arrives to this place
Past experiences are accumulated and, with the creation and re-emergence of new thoughts and ideas, develop in a manner similar to a modern video recorder. When the convergence of causes and conditions triggers the stored information in the Ālaya Consciousness, one can recall past thoughts, ideas, and actions.
第三十回 落實生活
The Divine Official of the Mouth of the Dipper descends to the Dao Hall, the Heavenly Lord Mǎ Shèng inscribes the Heavenly Chapter
Each religious lineage seeks to guide the Original Spiritual Children (yuán líng) back to their origin, and to transform individuals through personal cultivation. Whether one can truly pass the test of living in the human world through cultivation depends entirely on oneself! For those who follow a religious path, it is necessary to understand that 'one must repay one’s own cause and effect, and one must bear the consequences of one’s own actions.'
第卅一回 當下實行
The Great Way ordains the Heavenly Scriptures, South Screen Dao Ji descends to write.
Frequently, matters are constrained by time, space, and certainty. If one cannot seize the present moment, the opportunities will slip away, and the yīn yuán (Karmic Conditions) will not be developed. Consequently, one will fail to achieve the process of positive yīn yuán hé hé (Convergence of causes and conditions), thereby losing a share of good karmic conditions and erasing the blessings one should receive!
第卅二回 逍遙自在
The Central Altar Marshal descends to the hall, the Third Prince comes to exalt the moral way;
Cultivation is aimed at future achievement, allowing oneself to enter the realm of Buddhahood. However, sentient beings are often troubled by their cultivation, unable to broaden their hearts. It is essential to humble oneself and transform, and in each step of cultivation, one must often find oneself in a state of ignorance, which is a barrier of Wú Míng (Ignorance).
第卅三回 了無罣礙
Returning to the Venerable Heart Hall above, the Holy Mother comes to rectify the Dao Hall
If human beings have too many hindrances in their cultivation, they will not be able to achieve a joyful and open heart, thereby failing to benefit themselves and others. Whenever affairs arise, the mental state becomes restless and agitated. How can one remove these mental hindrances? This is a matter that must be reflected upon in cultivation, leading to self-correction and elevation.
第卅四回 福德無窮
The Celestial Officers bestow blessings upon the living souls, and the Righteous Deities uphold the True Principle.
‘Blessings and virtue’ are fully present in the human world, providing long-lasting karmic rewards and blessings. Without this, no Immortal, Buddha, Bodhisattva, or Holy Deity can achieve anything significant in the heavenly realms. Because both blessings and wisdom must be fully present, one can then develop and elevate, and it is essential that blessings are inexhaustible.
第卅五回 真如實性
The Great Way's norms gradually take form, the Ancient Buddha of Dao Ji's true heart is sincere.
Otherwise, it is impossible to actualize Suchness and true nature in the human world. The human world is governed by the convergence of causes and conditions, and each process and each link is a necessary experience for the human multitude. In the transmission and transformation of each experience, one's thoughts and concepts are altered, and past errors are corrected and unified.
第卅六回 金品蓮台
The Ancient Buddha of the Southern Sea completes His work, the Great Way's norms near their end.
It is not merely the nine ranks as spoken of in the Buddhist scriptures: the three lower, the three middle, and the three higher. In the Buddhist scriptures, the first rank is divided into: Lower Rank Lower Birth, Lower Rank Middle Birth, and Lower Rank Higher Birth; the second rank into: Middle Rank Lower Birth, Middle Rank Middle Birth, and Middle Rank Higher Birth; and the third rank into: Higher Rank Lower Birth, Higher Rank Middle Birth, and Higher Rank Higher Birth, thus comprising only nine ranks.
◆ Postfaces & Praises ◆
跋.凡例
The Great Dao has been completed,  The Supreme Daoist Ancestor descends,
完書繳旨
The Great Dao completes its norms, 　 　Heaven rewards all virtuous beings
◆ Prefaces ◆
編輯誌
Regarding "inner fruit and outer merit," it is achieved through "mind nature and mind demons, subduing mind demons." Purifying the spirit is necessary for "eliminating mind demons," forming the foundation of "purifying inner nature, inner nature naturally purified." At this point, one can already manifest the "Buddha nature, Buddha nature re-emerges," and humans can understand everything.
推薦序
In the process of cultivation in the human world, to truly achieve freedom and ease, one must be free from attachments and hindrances. Such "blessings and virtues" must be boundless to sustain long-term practice. Regardless of any Immortal, Buddha, Bodhisattva, or Sacred Deity, they must possess both blessings and wisdom to ensure boundless blessings for themselves.
懿旨
The heavens promote the truth,　Receiving the imperial edict, we write again
序
He ascends the platform to write the preface,  　Through virtuous hearts and good karma, the truth is rightly revealed
◆ Main Text ◆
第一回 人生目的
In the Dao Hall of Chóng Xīn, the Heavenly Scriptures are inscribed, the purpose of human life is proclaimed to the world.
That is, the primary task is to return to the Immortal Land of the Infinite! All beings originally came from the realm of the Infinite, and are all cherished spiritual children of the Azure Heaven. Sentient beings originally resided in the heavens but lacked the heavenly qualities, hence they descended into the mundane, which is the descent of the pre-heavenly Buddha-children; the Azure Heaven treats all beings equally and with kindness.
第二回 行菩薩道
The Great Way sets forth the rules, to walk the Bodhisattva path and awaken to sentient beings.
The 'Heavenly Scriptures of the Great Way' elucidate how to walk the path of a Bodhisattva who awakens to sentient beings, achieving the lotus realm of Buddhahood. In the human world, one can both perfect oneself and benefit others, and all such actions are inseparable from the causes created by humans. One must create good causes to bear good fruits, and by walking the Bodhisattva path, one can reach the stage of Buddhahood.
第三回 上求下化
The Dark Heaven descends, inscribing the Book of Norms; the Supreme Deity arises, seeking above and transforming below.
It is necessary to proceed step by step, practicing the Mahāyāna Bodhisattva path to awaken all sentient beings, thereby reaching the realm of spiritual awakening. If one can 'clearly understand' in this life, one can comprehend 'awakening-nature.' 'Awakening to sentient beings' in the human world must have 'awakening to sentient beings' actions, and after achieving awakening, one can more fully benefit all sentient beings.
第四回 自利利他
The True Lord comes to set the standards, self-benefit and benefiting others is the true heart.
Humans come from the Infinite and from the Azure Heaven, yet they lack the qualities and supernatural powers of the Infinite and the Azure Heaven. Due to the accumulation of dust and defilements, their originally holy bodies have been tainted and obscured by the dust of the world. This has increased the weight of their bodies, and because of this increased weight, they cannot possess the light and ethereal energy of the holy bodies in the world of the dust.
第五回 犧牲奉獻
Zēng Guāng descends to the Hall of Noble Command, true and sincere in sacrifice and dedication.
Sacrifice does not necessarily lead to dedication, and dedication does not necessarily come from a willing heart. Both depend on the intentions and actions of one’s own heart. After sacrifice and dedication, one should not harbor thoughts of future rewards or the amount of Fú Dé (Blessings and Virtue). Such notions should not exist. After sacrifice and dedication, there should be no thought of merit.
第六回 捨己成全
Yue Yüan-shuai comes to inscribe the Heavenly Script, self-sacrifice completes the Self-nature whole.
Those who are born in the 'Central Land,' especially on Penglai Immortal Island, are blessed with Fú Bào and Fú Yìn, and can sustain themselves without lack. This is indeed correct! For sentient beings who enter the path of cultivation, how should they express gratitude for the positioning of Heaven, Earth, the sun, the moon, and the stars, as well as the continuous provision of sustenance by all beings?
第七回 天地有情
The Imperial Lord descends to establish the rules; the compassion of Heaven and Earth is the root cause.
Therefore, the collective karma of human actions, whether virtuous or wicked, is bestowed with blessings or calamities. Yet, Heaven and Earth are impartial and selfless, not favoring any individual based on their actions. They do not show preferential protection because of human flattery, but rather protect all beings equally and impartially. This is how one can reach the stages of selflessness, non-action, and no-self, and thus be revered alongside Heaven and Earth.
第八回 眾生有愛
The Spirit Officer descends to the Hall of Reverent Heart; Lord Wang Tianjun proclaims the love of all beings.
Therefore, human beings readily accept what they love and reject what they hate, giving rise to the discriminating mind. This discriminating mind does not always sway with personal preferences, as sometimes what is hated and what is loved can lead to outcomes that humans cannot prevent.
第九回 誓渡眾生
The Heavenly Scriptures are penned, hoping to guide all beings, boundless and afar.
Beings must ‘save themselves through their own nature; the Buddha cannot save them.’ Otherwise, with so many Immortals and Buddhas in the heavens, why have they not yet guided all beings? The clarity and purity of one’s original spirit are the most crucial. By combining external acts of merit with internal cultivation of the mind and nature, one can achieve self-perfection.
第十回 誓斷煩惱
Descending to author the Heavenly Scriptures, the vow to sever all beings’ afflictions is made.
Therefore, it is impossible to view affliction as a Bodhi seed and elevate it. Instead, affliction often becomes a factor of tribulation, wearing down the human body and eroding the mind and nature. Each person has different perspectives and viewpoints, and varying degrees of experience, leading to inexpressible suffering for every sentient being.
第十一回 誓學法門（真理）
The Bodhisattva transmits the Dharma to save all beings, vowing to learn the boundless Dharmas and achieve enlightenment.
It is essential that the scriptures be transmitted and preserved, so that those who cultivate may benefit, and that those who propagate them may present the original intentions and teachings of the immortals, Buddhas, and bodhisattvas to the world. Through this very function, the erroneous actions and delusions of sentient beings can be transformed and their obscurations removed. Indeed, through the edification and cultivation imparted by religious scriptures, one may ascend and elevate.
第十二回 誓成佛道
The Bodhisattva descends to the hall of noble command, vowing to achieve the supreme Buddha-Dao.
If it is impossible to satisfy the aggrieved party and eliminate their resentment, they will seek retribution through the warrants. This is in accordance with the principle of fairness. The present era is one of great karmic reckoning, and as we approach the millennium, it is a time when beings are increasingly mired in suffering, a time for the final resolution of karmic obstacles.
第十三回 內果外功
The Bodhisattva descends to inscribe the Heavenly Scriptures, inner fruit and outer merit are both fulfilled.
The Bodhisattva descends to inscribe the Heavenly Scriptures, inner fruit and outer merit are both fulfilled.
第十四回 心性心魔
The bell of Zhongli awakens the world, revealing the duality of heart and nature.
Purifying the inherent nature, purifying the heart, and purifying the demonic nature are essential for both those who cultivate and those who do not. Only by understanding the duality of the Buddha and the demon within the heart and nature can one comprehend the obstacles in life. This understanding also allows one to thoroughly grasp the issues facing humanity and to foresee the future outcomes.
第十五回 降伏心魔
Great merit and virtue are accumulated for oneself.
Therefore, within Buddha-nature, demonic nature can still disturb. Although all sentient beings possess the essential Buddha-nature, they also have the opposing factor of demonic nature. Thus, 'where there is Buddha, there is demon, and where there is demon, there is Buddha.' In the human world, this is the mutual limitation of Yin and Yang (Yīn Yáng), and 'Buddha and demon' are two sides of the same coin.
第十六回 淨化靈性
The Bodhisattva descends to inscribe the code of purification, cleansing the spirit to awaken the heart.
All these are categorized and stored in the ālaya consciousness, each stage and process inheriting the accumulated experiences of the past. Whether good or bad, right or wrong, they are all dominated by each person's heart-thought and conscious mind. Rarely are they independently created by the intrinsic consciousness, and they directly influence future blessings and misfortunes.
第十七回 心魔化除
By imperial decree, the Dao Hall expounds the Truth, transforming the Heart-demons to reveal the pure Self-nature.
When humans absorb the experiences of others and apply them to their own lives, they often cannot follow the exact process of others. The combinations of people, affairs, places, and things are never the same. Using other methods may lead to greater setbacks and obstacles. While the experiences of others can be borrowed, they are not always applicable!
第十八回 淨化內性
Expounding the Heart Sutra, the Great Vehicle is formed, purifying the inner nature to return to true light
As the Daoist tradition states: one is supervised by the Three Corpses, each being governed by their personal Three Corpses. In the arising of heart and movement of thought, one cannot escape the scrutiny of the Three Corpses. Naturally, all human actions and movements are under the supervision of the Three Corpses, and thus all enter into what the Buddhist tradition calls: the eighth consciousness, the Ālaya consciousness, where they are stored.
第十九回 內性自淨
The Dao Hall unfolds its new splendor, inner purity must be achieved through one's own efforts
If one cannot cleanse the inner filth, it will accumulate layer by layer. If too much accumulates, it will form a considerable amount of garbage. How can one clear it? I ask human beings: if your ‘heart-mind’ is filled with garbage, would you accept it? I believe none would! Yet, it often happens.
第二十回 佛性彰顯
By the imperial command, the Dao lineage unfolds anew; the Buddha-nature is revealed, and the demonic nature departs.
The Buddha and the demon are but two sides of the same coin. The demonic nature in the Buddha will inevitably cause the Buddha to descend, while the Buddha-nature in the demonic nature will inevitably shine forth. The Buddha-nature within the demonic nature is also the primary condition for achieving supreme bodhi. Because all sentient beings possess both demonic nature and Buddha-nature, the Buddha and the demon are inherently one and the same, yet manifest differently.
第廿一回 佛性再顯
The Bodhisattva descends to the Hall of Virtuous Edicts, the Buddha-nature shines forth, fulfilling Suchness.
Human beings, through the process of learning, must integrate cultivation into their daily lives and not deviate from the principles of human relations. Nowadays, many practitioners often jump out of the bounds of human relations, and how could they not suffer from adversity and demonic trials? This is quite impossible! The concept of human relations is the fundamental basis of moral conduct.
第廿二回 唯識理論
By the Imperial Decree, the Dao Hall unfolds new opportunities, with the theory of mind as the guiding principle.
Through the convergence of causes and conditions (yīn yuán hé hé), the theory of mind is being systematically elucidated at the Dao Hall of veneration, leading to a comprehensive analysis and creation of the entire series of Heavenly Scriptures of the Great Way. This process gradually establishes the theory of mind within the Mind and Nature (xīn xìng) of the virtuous disciples of the Dao Hall of veneration.
第廿三回 唯識觀念
The Vice Chair expounds the Truth,  　The doctrine of consciousness and perception is penned
The study of consciousness: it is based on the arising of heart and movement of thought. No one can avoid this process, for without it, all human actions would be impossible. Life is sustained by the interaction of heart-mind and the environment, which is the most difficult fetter for any sentient being to break in the human world.
第廿四回 唯識行徑
From the Heavenly Realm, the virtuous edict returns, the path of the Pú Sà's mind and nature is the theme.
It is necessary to transcend the spatial cycle of the Three Realms in the human world. If one cannot do so, one must at least understand the path one will take in the next cycle of rebirth. By realizing the concept of consciousness-only, one should abandon the defiled seeds in the Ālaya consciousness, thereby achieving a process of purification and sedimentation, and also a process of filtration.
第廿五回 十二因緣
The ancient Buddha descends to inscribe the Heavenly Scriptures, to unfold the twelve Yīn Yuán and their grand scope.
Old age and death are not merely the end of a single life, but the conclusion and disappearance of all affairs in the world of sentient beings. Because these have concluded and disappeared, a new ‘birth’ can commence. The existence of ‘existence’ is necessary to reach the stage of ‘grasping’, and no one can negate the reality of ‘existence’.
第廿六回 六道輪迴
The grace of the Heavenly Lord spreads wide,  　The Six Realms of Saṃsāra reveal the true cause.
Cultivation of the Heavenly Dao in the human realm is where humans can more easily achieve a higher level, with fewer restrictions. However, the restrictions on the stages of 'Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhahood' are greater, making it more difficult to ascend and transcend. On the other hand, descending is very easy.
第廿七回 含因改造
The Great Lord of Salvation, steadfast and serene, attends.
The principle that a cause will bear its fruit is an unchanging law, whether in the past, present, or future. Otherwise, the Buddhist theory of cause and effect would not be verifiable, and all actions of Buddhism could not be carried out. In Daoism, although the discussion of cause and effect is not prominent, why is it so?
第廿八回 生歡喜心
General Zhao Gongming arrives, transforming hearts with joy and dispelling delusion.
If not, it will be difficult to establish a joyful heart, and instead, a bitter expression will be etched on the face. When the Wealth Deity and the Blessing Deity wish to draw near, they will turn away upon seeing the displeasure on one's face. In the present age, the heart-thoughts of beings are particularly strong, especially during the Dharma assemblies for seeking wealth and blessings. Few seek wisdom.
第廿九回 觀念轉化
Imperial edict unfolds the Dao Hall’s grand plan, transforming thoughts, karmic obstacles to be undone
In the process of recombination and creation, each step requires a ‘preliminary consciousness’ to initiate the re-emergence of thoughts and ideas. This ‘preliminary consciousness’ is a synthesis of latent causes accumulated over many lifetimes, which, through the combination of time and space, reappear. Thus, each step is as such.
第三十回 落實生活
Promoting the universal transformation, guiding all beings, truly living life through the fundamental process of cultivation and transformation
The cycle of cause and effect: one must truly be the master of oneself in the mundane world to avoid being bound by religious doctrines. If one is bound by such doctrines, it is impossible to return to the Blissful Realm, the Wú Jí (The Infinite) Immortal Land, or the Void Heaven. For the cultivator, truly understanding and practicing all aspects of life in the present moment is essential.
第卅一回 當下實行
When true hearts act in the present, all beings are guided to self-mastery.
This will inevitably bring boundless sorrow and loneliness, leading to a life of unfulfilled potential. When one cannot effectively manage time, space, and yīn yuán (Karmic Conditions), one falls into the process of wú míng (Ignorance) and unknowing. No one can fully understand the beginning and end of each yīn yuán hé hé (Convergence of causes and conditions), nor can they foresee the future.
第卅二回 逍遙自在
Nārāyaṇa expounds the principle with a sincere heart, in the assembly of freedom and ease, the Divine Mother is met.
This state cannot be cultivated through 'a clear mind,' as it is frequently constrained, making it impossible to understand that 'freedom and ease, ease and freedom' is the true process of cultivation. Cultivation is about changing one's faults, and it is necessary to understand how to dispel delusions so as not to be bound by faith!
第卅三回 了無罣礙
Truly free and unobstructed, the Great Way establishes its norms, and the Truth is proclaimed
In dealing with all affairs, if one is not hindered, one can truly understand the principles and realize the Truth, not just the logic. The entire process must be guided by the Truth to overcome obstacles. In the course of cultivation, one must discern and adjust the origins and outcomes of all affairs, thereby reaping genuine benefits.
第卅四回 福德無窮
Returning to the veneration of the Great Dao temple, boundless blessings unfold in grandeur.
Every Immortal and Buddha has achieved ‘blessings and wisdom,’ thereby placing themselves in a state of infinite blessings. Why can Immortals and Buddhas sustain their practice and transformation of sentient beings for so long? How can they possess more blessings and a longer lifespan than ordinary beings, and continue to benefit sentient beings for a long time?
第卅五回 真如實性
Suchness and true nature unfold in life, the hope of return is to ascend ever higher.
Thus, one's cultivation path is shaped by personal experience, whether good or bad, joyful or sorrowful, every detail is a part of the accumulation of life. In the human world, all is a play of reality, distinct in its good and bad, right and wrong, and true and false, a combination of all these elements.
第卅六回 金品蓮台
The Dharma ship of veneration sails ten thousand miles, the Golden Lotus Platform sprouts and grows.
In fact, each grade is further divided into nine sub-grades, so the lowest grade contains twenty-seven sub-grades, the middle grade also contains twenty-seven sub-grades, and the highest grade contains twenty-seven sub-grades. This totals eighty-one grades, which are the conditions for progressing from the lowest grade of the lowest birth to the highest grade of the highest birth.
◆ Postfaces & Praises ◆
跋.凡例
With imperial edict, the Daoist hall unfolds its grand plan,  The preface marks the beginning of new articles.
完書繳旨
The Boundless issues edicts to 崇心, 　 　The meeting of deities and humans is truly arduous
◆ Prefaces ◆
編輯誌
The Buddhist concept of "Yogācāra" is difficult for most human beings to comprehend today. Moreover, the teachings of the "Chóngxīn lineage" have simplified many complex terms of the "New Yogācāra" theory, making the 'Yogācāra theory, Yogācāra concepts, Yogācāra practices' clear and straightforward, breaking through superficiality to reveal the truth, and purifying the turbid while promoting the clear.
推薦序
One must cultivate wisdom. If one has only wisdom but lacks blessings, then one will lack the blessings and virtues necessary to transcend: the Boundless Immortal Realm, the Blissful World, and the Void Heaven Realm, to achieve a position of eternal and boundless practice. Both "blessings and virtues" must be boundless! This is the primary condition.
懿旨
This night, we respectfully receive the imperial edict from Wú Jí (無極), commanding the Virtuous Deity of our hall and the City God to greet the imperial carriage thirty miles away; commanding the Second and Third Pass Shèng Dì (聖帝) and Living Buddha Jì Gōng (濟公) of our hall to greet the imperial carriage twenty miles away. The rest of the deities and the cultivators of Wú Jí Great Dao Academy shall line up in order to await the imperial carriage, and must not violate the protocol!
Preface     One
◆ Main Text ◆
Chapter 1: The Purpose of Human Life
However, after descending into the mundane, they are influenced by the five dusts and lose their pre-heavenly nature! From the perspective of the Azure Heaven: it is desired that all beings who descend (i.e., all Buddha-children) can return to their transcendent state. If they can return to the Immortal Land of the Infinite, this is the supreme holy task of this period, which is a great obstacle that human beings find difficult to understand!
Chapter 2: Walking the Bodhisattva Path

In the realm of the living souls, the bodhisattva treads the path of compassion and wisdom, seeking to alleviate the suffering of all beings. With a heart pure and boundless, they embrace the teachings of the Great Dao, dedicating themselves to the cultivation of virtue and the practice of non-action. Through countless aeons, they have accumulated merit and wisdom, their every deed guided by the principle of True Suchness, reflecting the profound truth of the Alaya Consciousness. In the Dao temple, they offer prayers and meditations, invoking the blessings of the immortals and Buddhas, striving to purify the Manas Consciousness and harmonize with the Infinite. Thus, the bodhisattva’s journey is one of endless dedication, a beacon of light in the darkness, leading all sentient beings toward the Azure Heaven.
In the human world, it is essential to pass through the process of religious teaching and transformation, so that one is not ground down by karmic causes and not entangled by karmic fruits. Thus, one can transform karmic causes into good fruits, and through cultivation, enter the Bodhisattva realm in the human world. This also allows one to transform karmic obstacles and change the latent causes accumulated over many lifetimes.
Chapter 3: Seeking Above and Transforming Below

In the quest for the sublime, one must look upward to the Great Dao, seeking its boundless wisdom and grace. Simultaneously, one must turn downward to the living souls, guiding them with compassion and insight. The path of the bodhisattva is thus twofold: to ascend in spiritual attainment while descending to aid the multitude. This dual journey is the essence of the Way, where the Infinite (Wu Ji) and the finite converge, and the Realm of Principle (理天) is realized in the world of form.
The path that Bodhisattvas should follow, leading to the key of 'Buddha-nature,' is more easily attained. If one cannot achieve awakening in life, it is also difficult for sentient beings to be fully realized! Therefore, 'awakening to sentient beings' is the path of the Bodhisattva, and upon entering the realm of 'awakening to sentient beings,' one truly steps into the first level of the 'Buddha-nature gate,' though not yet reaching the center point.
Chapter 4: Benefiting Oneself and Others

In the practice of the Great Dao, one must cultivate both the virtue of benefiting oneself and the virtue of benefiting others. The Alaya Consciousness, the repository of all karmic seeds, reflects the true nature of sentient beings, revealing that the path to enlightenment is not solitary but shared. By nurturing one’s own Buddha-nature, one illuminates the way for others, and in aiding others, one purifies one’s own heart. Thus, the bodhisattva’s vow to liberate all living souls is not only an act of compassion but also a profound means of self-realization. The Azure Heaven watches over, and the Great Dao Ancestor guides, ensuring that the light of wisdom and the grace of mercy shine upon all.
To return to the Pre-heaven Infinite, do the multitude believe they have the conditions for this? If one cannot even benefit oneself, how can one benefit others? 'Seeking above and transforming below' is the condition and mindset that the multitude should possess on the Bodhisattva path. In the process of seeking above, one can apply the provisions, thereby transforming them into the basic conditions for transforming below.
Chapter 5: Sacrifice and Devotion

In the realm of the Great Dao, the virtue of sacrifice and devotion is esteemed above all else, for it is through such acts that the heart is purified and the spirit elevated. The immortals and Buddhas, in their boundless compassion, have often exemplified this virtue, forsaking their own comfort and ease to alleviate the suffering of sentient beings. Thus, it is said that the path of the bodhisattva is one of ceaseless giving, where the welfare of others is placed before one’s own. In the Dao temple, the faithful gather to emulate these noble examples, striving to cultivate a mind of selflessness and to practice non-action (wu-wei) in all their deeds. Through such dedication, they hope to attain the state of True Suchness, where the Alaya Consciousness is unobscured and the Manas Consciousness is stilled, allowing the light of wisdom to shine forth and the Four Great Elements to harmonize.
In this way, one can achieve merit within Wú Wéi (Non-Action), and in the unseen and unnoticed, it is what the world calls ‘Yīn Dé (Hidden Virtue) and Yīn Zhì (Hidden Merit).’ Sacrifice must lead to dedication, and dedication must come from a willing heart. Only then can one possess the Wú Wéi (Non-Action) mindset and process! Such conditions will lead to good karmic returns in the future.
Chapter 6: Self-Sacrifice for the Sake of All

In the realm of the Great Dao, the practice of self-sacrifice is esteemed as the highest virtue, for it is through the relinquishment of the self that one may achieve True Suchness and align with the will of Heaven. The bodhisattvas, in their boundless compassion, exemplify this virtue, forsaking their own comfort and well-being to aid the living souls in their quest for enlightenment. Thus, the path of the Great Dao is not one of selfish pursuit, but of dedication and service, leading to the liberation of all sentient beings.
Can they live eternally, always in prosperity and comfort? Not necessarily! After humans descend into the mundane world, they often lose sight of their original Pre-heaven nature and their innate Self-nature. Their inherent Buddha-nature, which can be revealed in the present moment, is difficult to comprehend!
Chapter 7: Heaven and Earth Have Sentiment

Heaven and Earth, in their vast embrace, hold a profound sentiment for all living souls. This affection, boundless and eternal, is the very essence that sustains the myriad forms of life, nurturing them with the gentle rain and the warm sun, allowing the mountains to rise and the rivers to flow. In the heart of the Great Dao, there is no distinction between the high and the low, the noble and the humble; all are embraced within the infinite compassion of the Heavenly Venerable of Morality. Thus, the sentient beings, in their myriad states, are guided by the subtle workings of karma, each step and each breath intertwined with the cosmic weave of cause and effect.
All human actions are subject to the supervision of Heaven and Earth. Heaven and Earth provide the necessary resources for the continuous sustenance of all living beings. They are impartial and selfless, regardless of whether beings love or hate, wish or do not wish, and they equally protect and shine upon all living beings and things on Earth, without altering the natural order due to human favoritism.
Chapter 8: Sentient Beings Have Love

In the vast expanse of the cosmos, where the Great Dao prevails, all living souls are endowed with the capacity for love. This love, a manifestation of the Buddha-nature, binds the hearts of the myriad beings, transcending the boundaries of the Four Great Elements. Through karmic affinity, it weaves the fabric of existence, nurturing the growth of all things and fostering harmony in the Realm of Principle. Even in the Azure Heaven, the Original Spirit Child beholds the profound interconnection of all life, and the Heavenly Venerable of Morality, in his infinite wisdom, teaches that love is the essence of the Alaya Consciousness, the foundation upon which the Manas Consciousness operates. Thus, the Ancient Buddha Ji Gong of Nanping exhorts us to cultivate love, for it is through this noble sentiment that we may attain True Suchness and realize the path of the immortals and bodhisattvas.
There are many things that humans cannot control or influence, regardless of whether the karmic results are good or bad. These results are summoned and borne by the individual, and whether one wishes it or not, there is a fair and equal opportunity. This is the law of cause and effect, which treats all beings equally in the mundane world, irrespective of personal likes and dislikes.
Chapter 9: Vow to Ferry Sentient Beings

In the vast expanse of the Great Dao, the bodhisattvas have vowed to ferry all living souls across the sea of suffering, guiding them to the shore of enlightenment. This noble aspiration, rooted in the boundless compassion of the immortals and Buddhas, illuminates the path of those who seek liberation. Through the practice of non-action and the cultivation of True Suchness, they strive to purify the Alaya Consciousness, thereby transcending the cycle of birth and death. In the Realm of Principle, their wisdom and virtue shine like the Azure Heaven, offering hope and light to the Original Spirit Child within each being. Thus, the Great Dao Ancestor, the Heavenly Venerable of Morality, teaches that the essence of the Dao lies in the heart of every sentient being, and it is through this heart that the Infinite can be realized.
When one’s merits are profound, external deeds can nurture internal virtues. However, because beings do not know how to use external deeds to cultivate internal virtues, these external deeds can only be transformed into blessings for the next life. If one’s blessings outweigh one’s wisdom, the abundance of blessings often hinders the development of wisdom.
Chapter 10: Vow to Sever Afflictions

Thus, with a heart resolute and pure, the seeker vows to sever all afflictions, to cleanse the mind of its defilements, and to walk the path of the Great Dao with unwavering dedication. Through the practice of non-action (wu-wei) and the cultivation of virtue, one strives to harmonize with the will of Heaven, bringing peace and enlightenment to all living souls.
In the Daoist tradition: How can affliction be severed? It lies in the ability to see clearly and let go. Although the Buddhist tradition also emphasizes this, it is necessary to see clearly and let go, and to understand how to transform the causes of affliction into wisdom. This is not always certain! However, the primary intention behind 'affliction as the seed of Bodhi' is this very transformation.
Chapter 11: Vow to Study the Dharma (True Principle)
In Buddhism, the Sixth Patriarch Huineng taught: All is illusory, influenced by dreams, illusions, bubbles, and shadows. The Diamond Sūtra states, 'If you seek me through form or sound, you are on the wrong path and cannot see the Tathāgata.' Here, 'Tathāgata' is not the historical Shakyamuni Buddha, but rather one's own original 'Self-nature as the Tathāgata'.
Chapter 12: Vow to Attain Buddhahood

In the vast expanse of the Great Dao, the living souls yearn for the light of True Suchness, seeking to transcend the cycle of karma and attain the realm of the immortals and Buddhas. The Original Spirit Child, with a heart pure and unblemished, stood before the Heavenly Venerable of Morality and vowed, “By the grace of the Great Dao and the wisdom of the Alaya Consciousness, I shall strive through countless aeons, embracing non-action and compassion, until all sentient beings are delivered from suffering and I myself am worthy to join the assembly of the bodhisattvas.” Thus, with this solemn pledge, the path was set, and the Azure Heaven bore witness to the resolve of the Original Spirit Child.
If one cannot achieve a comprehensive resolution in this era, how can karmic obstacles be repaid and the consequences endured? In the process of cultivation, human beings often lack life experience and wisdom. When faced with difficulties, they often resort to their own methods to solve and respond, sometimes lacking the experience to transform karmic conditions, and thus cannot alter the karmic retribution.
Chapter 13: Inner Fruits and Outer Deeds

The cultivation of the Great Dao lies not solely in the refinement of the inner self but also in the manifestation of virtuous actions in the outer world. The inner fruits are the essence of wisdom and enlightenment, nurtured through meditation and the cultivation of the mind. The outer deeds are the embodiment of compassion and righteousness, expressed through acts of kindness and the relief of suffering. Only when these two aspects are harmonized can one truly walk the path of the Great Dao, for it is in the balance of inner and outer that the Dao is fully realized.
Do you perform acts of merit for the sake of accumulating merit? Do you cultivate for the sake of cultivation? Do you live for the sake of living? Such actions already deviate from the basic conditions of human existence. In the process of life, if one can perform acts of merit without being swayed or constrained by the desire for merit, one must act naturally and sincerely.
Chapter 14: The Mind and Its Demons

The mind is the abode of the spirit, and within it, both the pure and the defiled coexist. When the mind is clear and serene, the Buddha-nature shines forth, illuminating the path of the Great Dao. Yet, when the mind is clouded by delusion, the demons of desire and aversion arise, obstructing the way to True Suchness. Thus, the cultivation of the mind is paramount, for it is through the mind that one can attain enlightenment or fall into the abyss of suffering. The sages of old have taught that to master the mind is to master the Alaya Consciousness, the repository of all karmic seeds, and to purify the Manas Consciousness, the source of ego and delusion. Only by transcending these can one realize the Infinite and dwell in the Realm of Principle, where the Azure Heaven and the Earth are in perfect harmony.
The essence is inherently clear and serene, the self-nature (zì xìng) is inherently pure. Yet, the demonic nature (罪惡魔性) lies hidden within, and this is the primary reason why human beings today cannot return to their original state. When human beings descend into the mundane world, they often act according to their innate nature, which prevents them from acting in accordance with their true, innocent nature, leading to many prolonged troubles.
Chapter 15: Subduing the Mind Demon

In the tranquil depths of the Dao temple, the living souls gather to purify their hearts and minds. The Great Dao Ancestor, the Heavenly Venerable of Morality, speaks of the subtle and insidious nature of the mind demon, which tempts and confounds the spirit, leading it astray from the path of True Suchness. He teaches that through the practice of non-action (wu-wei) and the cultivation of the Buddha-nature, one may vanquish these inner foes and attain the serenity of the Azure Heaven. The bodhisattvas and immortals and Buddhas bear witness to this wisdom, guiding the faithful with their boundless compassion and insight.
How can one transform demonic nature and preserve the purity of Buddha-nature? This is a lesson that sentient beings in the present era must understand and learn! The most obvious aspect of demonic nature is the elevation of self-consciousness, the expansion of self-importance, which is essentially greed, anger, delusion, and desire, arrogance, clinging to self, and the pursuit of self-love and desire.
Chapter 16: Purification of the Spirit

In the realm of the Great Dao, the purification of the spirit is a sacred endeavor, essential for the ascent of sentient beings towards True Suchness. The Alaya Consciousness, the repository of all karma, must be cleansed through the practice of non-action (wu-wei) and the cultivation of virtue. Only by transcending the Four Great Elements and embracing the Infinite (Wu Ji) can one attain the clarity and purity needed to dwell in the Realm of Principle. The bodhisattvas and immortals and Buddhas guide the living souls on this path, their wisdom and compassion illuminating the way. Thus, the Dao temple becomes a sanctuary where the Original Spirit Child may find solace and enlightenment, under the benevolent gaze of the Great Dao Ancestor, the Heavenly Venerable of Morality.
Thus, the karmic conditions of each person will not be the same, for the reason is this: the actions of human beings are deemed to be in their own interest, often at the expense of others' survival. This will inevitably lead to self-benefit at the cost of others, which is not the conduct expected of a Bodhisattva, and it becomes a significant obstacle to human elevation!
Chapter 17: The Transformation and Removal of Heart Demons

In the quietude of the Dao temple, the living souls gather to hear the wisdom of the Great Dao Ancestor. He speaks of the heart demons that plague the minds of all, hindering their path to True Suchness. These demons are born of desire and delusion, and only through the practice of non-action and the cultivation of the Buddha-nature can they be transformed and removed. The Great Dao Ancestor exhorts the congregation to look inward, to purify their hearts, and to seek the light of the Alaya Consciousness, for within it lies the key to transcending the bonds of karma and achieving eternal peace.
In reality, they serve only as references and cannot be universally applied! The manifestation of demonic nature in the present world is already rampant, especially as we enter the final heavenly age and approach the millennium. Therefore, both Buddhas and demons descend from Heaven, regardless of whether one is cultivating or not, to conduct a great reckoning of Cause and Effect.
Chapter 18: Purification of Inner Nature

In the quietude of the Dao temple, the living souls gather to seek the light of True Suchness, their hearts yearning for the wisdom that lies beyond the veil of the mundane. The Great Dao Ancestor, in his boundless compassion, reveals the path of non-action (wu-wei), teaching that true purification comes not from external rituals but from the inner transformation of one’s nature. The bodhisattvas and immortals and Buddhas, with their profound understanding of karma and the Alaya Consciousness, guide the seekers through the intricate web of cause and effect, showing them how to dissolve the knots of the Manas Consciousness and align with the Infinite (Wu Ji). Thus, the living souls, through diligent practice and sincere devotion, may attain the clarity and peace that dwell within the Realm of Principle.
How should one meditate? One should reflect and filter all that is seen throughout the day, accepting the good and discarding the bad! As the Confucian sage Zengzi said: 'Reflect on oneself three times a day'—it is precisely this! This kind of 'meditation' involves filtering all that is seen, thought, done, and acted upon, discarding evil and preserving goodness!
Chapter 19: Inner Nature’s Own Purity

The purity of one’s inner nature is the foundation of the Great Dao. When the mind is free from defilement and the heart is clear, the light of the True Suchness shines forth, illuminating the path of the living souls. In the Dao temple, the bodhisattvas and the immortals and Buddhas guide the faithful, showing them the way to cleanse their inner nature through meditation and the practice of non-action (wu-wei). The Alaya Consciousness, being the repository of all karma, must be purified to reveal the original clarity of the Manas Consciousness. Thus, the faithful are taught to reflect upon their actions, to understand the law of karma, and to cultivate the virtues of compassion and wisdom, thereby aligning themselves with the Infinite (Wu Ji) and the Realm of Principle.
In the current evolutionary process of this era, the battle against garbage in the Taiwanese region far surpasses that of other lands. If garbage piles up at one’s doorstep, would one not resist? I ask the masses: if your ‘inner heart-mind’ is filled with garbage, would you resist it yourself? It is very difficult!
The manifestation of Buddha-nature is fundamental, the sequential foundation must be presented.
In the mortal realm, the manifestation of Buddha-nature is of utmost importance. One should not base their survival on demonic nature. Only by adhering to the Three Bonds, the Five Constants, the Four Cardinal Principles, and the Eight Virtues, which are the ethical traditions of Confucianism, can one lay a solid foundation for survival in the mortal realm. Without first achieving perfection in the Human Way, it is impossible to enter the stages of spiritual cultivation, and there will be many deficiencies and shortcomings.
Chapter 21: Buddha-nature Revealed Anew

In the quietude of the Dao temple, the living souls gathered to hear the words of the Ancient Buddha Ji Gong of Nanping. The air was filled with a serene reverence, as if the very presence of the Buddha-nature permeated the space, guiding the hearts of the assembled towards the path of True Suchness. The Great Dao Ancestor, the Heavenly Venerable of Morality, spoke of the subtleties of karmic affinity and the importance of non-action, reminding all that the Alaya Consciousness holds the seeds of both virtue and vice, and that the Manas Consciousness, ever restless, must be tamed through diligent practice. The Four Great Elements, though transient, serve as the foundation for the Infinite, and within the Realm of Principle, all things find their ultimate harmony. Thus, the Original Spirit Child was instructed to cultivate the mind with utmost care, for in the clarity of the mind lies the essence of the Great Dao.
When there is only the nature of demons and no Buddha-nature, there can be no guiding light toward goodness. In every stage of human existence, one is swayed by the forces of ‘Buddha and Demon.’ Moreover, in the opposition between demon and Buddha, whatever is done is subject to both praise and blame, to both destruction and honor!
Chapter 22: The Theory of Cognition

In the profound teachings of the Great Dao, the theory of cognition elucidates the intricate workings of the mind and its perception of reality. It is through this understanding that one may discern the true nature of the world and the essence of one’s own being. The Alaya Consciousness, as the repository of all karmic seeds, governs the manifestation of phenomena, while the Manas Consciousness, ever clinging to the notion of self, obscures the clarity of True Suchness. By delving into these principles, the practitioner can transcend the illusions of the Four Great Elements and attain a state of non-action (wu-wei), thereby aligning with the Infinite (Wu Ji) and realizing the ultimate truth.
The Azure Heaven (shàng cāng) has bestowed this unique honor upon the Dao Hall of veneration, precisely because of the intrinsic wish contained in the Pre-heaven (xiān tiān) principle of the writing brush. Regardless of the cultivation lineage or the Dao Hall and sect one practices in, all must coexist in peace and harmony according to the principle of 'Three Teachings in Harmony, Five Teachings in Respect' (三教共和、五教共尊). This is the intention of the Azure Heaven, necessary to guide the Original Spiritual Children (yuán líng) back to their divine origin.
Chapter 23: The Concept of Mind-Only

In the profound teachings of the Great Dao, it is said that all phenomena arise from the mind, and the mind itself is the root of all creation. The sentient beings, ensnared by the illusions of the world, often fail to perceive the true nature of their minds, mistaking the transient for the eternal. It is through the cultivation of the mind that one may attain the clarity to see beyond these delusions, to realize the Buddha-nature inherent within, and to understand the intricate web of karmic affinity that binds all living souls. Thus, the mind is not merely a vessel of thought but a gateway to the Infinite, a bridge between the mundane and the sublime.
What is created by the heart is also what is formed by consciousness. The heart-mind and the conscious mind, in the mundane world, are combined through the twelve links of dependent origination. The various karmic conditions in the human world sustain the 'twelve links of dependent origination,' which is the essential foundation for the cultivation of the doctrine of consciousness and perception. To enter the realm of 'consciousness theory' and 'consciousness and perception,' one can more easily achieve success.
Chapter 24: The Path of Consciousness Only

In the realm where the mind is the sole guide, the sentient beings tread a path illuminated by the light of the Alaya Consciousness. Here, the Manas Consciousness, ever the discriminating judge, filters the myriad experiences, binding them to the self. Yet, the Great Dao teaches that to transcend this realm, one must see through the illusions of the self, recognizing the True Suchness of all things. Thus, the bodhisattvas, with their boundless compassion, guide the living souls toward the Dao temple, where the wisdom of the immortals and Buddhas is shared, and the karmic affinities are purified through the practice of non-action (wu-wei).
The threefold process of 'hearing, thinking, and cultivation' must be integrated into one's thought and concept. How can one transform the past negative latent causes? It is essential to undergo the filtration process of the Ālaya consciousness, to remove and sediment the negative, so that the seeds of virtue can be cultivated and grow. These seeds will be stored in the Ālaya consciousness itself, thus realizing Suchness and Buddha-nature.
Chapter 25: The Twelve Karmic Affinities

The Twelve Karmic Affinities, a profound teaching of the Great Dao, elucidate the intricate web of cause and effect that binds all living souls. From the ignorance that sows the seeds of suffering to the aging and death that conclude the cycle, each affinity is a link in the chain of existence, revealing the true nature of the world and the path to liberation. By understanding these affinities, one may transcend the illusions of the mundane and attain the state of True Suchness, where the Alaya Consciousness is purified and the Manas Consciousness is subdued. Thus, the Great Dao Ancestor imparts this wisdom, guiding the faithful to break the cycle of rebirth and realize the Infinite (Wu Ji).
In the world of sentient beings, everything is actual and material, and one cannot regard this actual world of sentient beings as ‘void’. Otherwise, one would fall into the realm of ‘stubborn voidness’. If one enters the realm of ‘stubborn voidness’, no one can achieve ‘existence’ or ‘grasping’. It is only within the process of ‘existence’ that ‘grasping’ actions can occur.
Chapter 26: The Sixfold Cycle of Rebirth

The Sixfold Cycle of Rebirth, a vast and intricate mechanism, governs the transformation and journey of all living souls. Through the realms of humans, gods, ghosts, animals, hungry ghosts, and hell, each soul experiences the consequences of its karma, undergoing countless births and deaths, seeking liberation from the endless cycle. The Great Dao Ancestor, the Heavenly Venerable of Morality, teaches that by cultivating virtue and wisdom, one may transcend the cycle and attain the state of True Suchness, where the mind is serene and the spirit is free.
If one has not accumulated any merit in the human world, it is unlikely they can be reborn as a human! Therefore, the stage of ascending is achieved through hearing, thinking, practicing, observing precepts, concentration, and wisdom, which adjust and verify the spirit. These conditions can increase future wisdom and bring genuine benefits.
Chapter 27: Transformation Containing the Cause

In the great expanse of the Dao, all transformations are imbued with the essence of their cause. The living souls, through their deeds and thoughts, weave the fabric of their own existence, each thread a testament to the karmic affinity that binds them to the Infinite. The Alaya Consciousness, the repository of all seeds, manifests these transformations, shaping the realms of the sentient beings according to the law of karma. Thus, the bodhisattvas and immortals and Buddhas, dwelling in the Dao temple, guide and nurture the True Suchness within each soul, that it may reflect the luminous clarity of the Great Dao.
It is only through ‘having a good heart, being a good person, speaking good words, and doing good deeds’ that the truth can be fully realized. This allows sentient beings in the present world to gain insight. In Daoism, everything is led by the ‘good’ character, thus a good heart brings good results, and a bad heart brings bad results. Indeed, the law of cause and effect cannot be altered.
Chapter 28: Rejoicing Heart

In the vast expanse of the Great Dao, the heart that rejoices is the heart that aligns with the harmony of Heaven. When one cultivates a heart of joy, the burdens of the world lighten, and the path of virtue becomes clear. The sentient beings who embrace this heart find solace in the midst of suffering, for the light of the Great Dao illuminates their way. Thus, the Ancient Buddha Ji Gong of Nanping taught that to foster a heart of rejoicing is to nurture the Buddha-nature within, and to walk the path of non-action, wu-wei, is to let this nature flourish, bringing peace and enlightenment to all living souls.
Blessings and wealth: these are what all beings dream of! If one can obtain 'blessings and wealth,' but does not cultivate wisdom to sustain these blessings and wealth, one will become lost again in the midst of obtaining them. This is not truly beneficial for beings; rather, it harms their spiritual essence and increases the opportunities for creating negative karma.
Chapter 29: Transformation of Mind

The transformation of mind is the key to the path of the Great Dao. When one’s thoughts are pure and aligned with the will of Heaven, the heart becomes a sanctuary of tranquility, and the spirit finds its true home. In this sacred process, the living souls must let go of earthly desires and attachments, embracing the essence of non-action (wu-wei) to achieve a state of inner peace and harmony. Through diligent cultivation and the guidance of the immortals and Buddhas, one can purify the Alaya Consciousness and the Manas Consciousness, thus realizing the True Suchness of all phenomena. This is the way to transcend the Four Great Elements and enter the Realm of Principle, where the Azure Heaven and the Great Dao Ancestor, the Heavenly Venerable of Morality, dwell in eternal serenity.
One’s inability to create new thoughts and ideas in each cycle of rebirth leads to the re-emergence of latent causes in this life. At this very moment, if one cannot change the course of thought, a fixed pattern will form, and over time, this pattern will become rigid and unchanging.
Chapter 30: Embodying Life

In the realm of the living, to truly embody life is to harmonize one’s actions with the Great Dao, to cultivate the mind and purify the heart, and to act in accordance with the principles of Heaven. The sentient beings who walk this path shall find that their every step is guided by the wisdom of the ancients, and their every breath is imbued with the essence of the Infinite. Thus, they shall live a life of profound meaning, where each moment is a reflection of their inner virtue and a manifestation of the True Suchness.
When cultivation is constrained and troubling oneself, it is difficult to achieve through religious teaching and transformation. Being lost in the illusions of cultivation is a common pitfall in the present era. Cultivation is precisely the process of transforming the Latent Causes (Hán Yīn) in the human world, and it must be guided by virtuous nature (dé xìng).
Chapter 31: Presently Putting into Practice

At this present moment, one must put the teachings into practice without delay. The path of the Great Dao is not merely words to be recited or concepts to be pondered; it is a way of life to be lived and a truth to be realized. By embodying the principles of non-action and compassion, one aligns with the will of Heaven and the Buddha-nature within. The sentient beings of the world are in need of guidance and support, and it is through our actions that we can offer them the light of the Dao. Therefore, let not the mind be idle in contemplation alone, but let it also be active in the deeds that benefit all living souls.
Whether it is good karmic conditions or evil consequences, they are both difficult to discern! When one encounters difficulties, they often seek the assistance of immortals and Buddhas, but it is not easy to immediately dispel evil consequences. Moreover, one will lack the effective combination of time and space, which is precisely the delusion that beings find hard to comprehend!
Chapter 32: Unfettered and At Ease

In the realm of the Great Dao, the living souls wander free, unburdened by the chains of the mundane. They dwell in the serenity of the Dao temple, where the whispers of the immortals and Buddhas guide them towards the path of True Suchness. Here, the Alaya Consciousness is purified, and the Manas Consciousness is stilled, allowing the Four Great Elements to harmonize within their being. In the Azure Heaven, the Original Spirit Child dances with the grace of the Infinite, embodying the essence of the Heavenly Venerable of Morality. Thus, they find themselves in a state of wu-wei, where all actions are in accord with the will of Heaven, and all thoughts are in harmony with the Great Dao.
Every sentient being, if often entangled in the process of ignorance and lack of knowledge during cultivation, how can they truly achieve freedom and ease? It is fundamentally difficult to attain! In the process of cultivation, although many precepts and regulations may bind one, if one does not transgress them, where is the need for such precepts and regulations? Indeed!
Chapter 33: Unfettered and Free

In the heart of the Dao temple, where the fragrance of incense mingles with the whispers of the ancient sages, the bodhisattvas and immortals and Buddhas dwell in a realm of serene tranquility, their minds unburdened by the ephemeral concerns of the world. Here, the Alaya Consciousness is purified, and the Manas Consciousness is stilled, allowing the True Suchness to manifest in its full glory. The living souls who seek refuge within these sacred walls are guided by the light of the Great Dao, their paths illuminated by the wisdom of the Heavenly Venerable of Morality, and their hearts are filled with the peace that surpasses all understanding.
Human beings often view all worldly affairs from their own perspective, frequently encountering adversity and difficulties. If one views the human world solely from one's own angle, it is impossible to align with the processes of heaven and earth, and the universe.
Tonight, I descend upon the Chongxin Dao Hall to share with all noble disciples that 'blessings are boundless, wisdom is boundless.' Only by fully transforming oneself in this lifetime can one truly achieve the stage of perfection. One must diligently learn all the processes to benefit oneself in the future, so that one will not find oneself in a situation of regret and scarcity when the time comes!
It is precisely by following their own path and using it as a foundation that they can possess infinite blessings and virtue for a long time, surpassing human beings. This point can also be achieved by sentient beings, if they can walk the path similar to that of Immortals and Buddhas. Humans, however, often do not understand how to practice ‘non-action’ in the human world.
Chapter 35: True Suchness and Real Nature

In the heart of the Dao temple, where the whispers of the Infinite (Wu Ji) mingle with the light of the Azure Heaven (昊天), the living souls (生靈) gather to seek the essence of True Suchness (真如). Here, the Manas Consciousness (末那識) is purified, and the Alaya Consciousness (阿賴耶識) is illuminated, guiding each soul towards the path of non-action (無為) and the realization of their Buddha-nature (佛性). The Great Dao Ancestor (道祖) speaks through the silence, teaching that the Four Great Elements (四大) are but transient forms, and that true liberation lies in understanding the eternal principles of the Realm of Principle (理天).
Certainly, the accumulation of experience by sentient beings is the entry into the true process of life. All is reality, not just the 'emptiness' spoken of in religious discourse. One must understand the original intent of Shakyamuni in the context of the present to prepare for cultivation, without being misled by the barriers of words. It is necessary to understand the meaning of Shakyamuni's teachings at the time.
It is not merely the nine grades mentioned in the Buddhist scriptures, which are: the lowest grade of the lowest birth, the middle grade of the lowest birth, the highest grade of the lowest birth; the lowest grade of the middle birth, the middle grade of the middle birth, the highest grade of the middle birth; and the lowest grade of the highest birth, the middle grade of the highest birth, the highest grade of the highest birth. These are only nine grades.
The process of these grades is difficult for many to comprehend. Otherwise, in the Pure Land school, without discussing the law of Cause and Effect, could one simply attain liberation by maintaining a single-minded focus? This is a fallacy! The law of Cause and Effect is the fundamental principle that governs all in Buddhism.
◆ Postfaces & Praises ◆
Preface  One
Completion of the Book and Submission of the Edict
◆ Prefaces ◆
編輯誌
The "Twelve Nidānas" and the "Six Realms of Samsāra" include the transformation and growth of "inherent causes." By "generating a joyful mind, transforming concepts, implementing in life, practicing in the present," one can change to a state of "freedom and ease, without attachment," thus creating "boundless merit and virtue" and reaching the realm of the "Golden Lotus Platform" in the "True Suchness Reality."
推薦序
"Blessings and virtues" ensure boundless blessings and long-lasting fortune in the human world, providing the necessary resources for oneself. Otherwise, no matter what Sacred Immortal, Buddha, or Bodhisattva, it would be difficult for them to accomplish anything in the heavenly realms. Due to the necessity of both blessings and wisdom, one can elevate and expand, ensuring boundless blessings.
懿旨
Xiǔ Fēi Jīng Xiān Gū (許飛瓊仙姑) before the Wú Jí (無極) throne
序
The "Great Way Series of Heavenly Books" of Chóng Xīn (Veneration of the Heart) is dedicated to elucidating the truth to benefit all beings. This is in accordance with the will of Heaven, which is to be exercised in the present era to ensure that all beings receive the protection of Heaven and Earth. It is essential to possess the necessary resources for universal transformation, using the supreme truth to benefit all beings, to manifest the Buddha nature within oneself, and to enter the present world with human ethics as the foundation, thus truly engaging in the world!
◆ Main Text ◆
第一回 人生目的
The purpose of human existence: to create human welfare, to bring about the great integration of 'cosmic life,' and to further create human welfare and the virtue of all beings. The purpose of human life is not merely to live for the sake of living, but to practice the Mahāyāna Bodhisattva path and achieve the realm of awakening to sentient beings, thereby reaching the level of the Lotus Buddha Kingdom (the fruit of enlightenment).
第二回 行菩薩道
The purpose of human life is to learn the supreme 'Truth,' to establish unshakable ideas and concepts. This is achieved through the process of 'much hearing,' and by 'hearing, thinking, and cultivating,' one becomes a wise person. Under the guidance of good knowledgeable friends, one can achieve self-perfection and elevation. 'Much hearing' can increase one’s life experiences.
第三回 上求下化
In this present life, if sentient beings wish to tread the Bodhisattva path, they must have a firm faith and a resolute vow. Their actions should not be for their own benefit alone but for the benefit of all sentient beings, thus benefiting themselves and others. This is the process that sentient beings must understand in this age; to 'seek wisdom above' one must act as a model, transforming one's own thoughts and concepts!
第四回 自利利他
All humans, due to ignorance, have inherited the experience of learning. Only through education and moral transformation can they change the fixed mindset of ignorance. It is through ignorance that they enter religious cultivation, so that they do not encounter more ignorance. The purpose of cultivation is to transform and change one's mindset.
第五回 犧牲奉獻
Every beginning and end of human affairs is within the realm of Yǒu Wéi (Active Effort) and intentional action. It is very difficult to reach the state of Wú Wéi (Non-Action). In the present age, due to religious Jiào Huà (Teaching and Transformation), the concepts and principles of Wú Wéi (Non-Action) are gradually being established in the hearts of sentient beings. Therefore, many sentient beings can act selflessly and in Wú Wéi (Non-Action), without any thought of merit.
第六回 捨己成全
All beings are attached to the existence of 'self,' placing themselves at the center. What am I? What is this? What is that? They cannot sacrifice themselves to benefit all sentient beings, for in the human world, there is 'selfishness' rooted in this 'self.' This is understandable, as one person is selfish, two form a pair, and three form a group.
第七回 天地有情
Regardless of human love or hatred, the established norms will not change. The great impartiality of Heaven lies in this! The sentiment of Heaven is the nurturing light that shines upon all living beings. The sentiment of Earth is the care it bestows upon all living beings in the human world, regardless of whether they are sentient or non-sentient, all species are cared for by the Earth.
第八回 眾生有愛
Every being is thus, for in the mundane world, where there is yin there must be yang, where there is good there must be bad, where there is clear sky there must be rain, where there is righteousness there must be evil, where there is right there must be wrong, and where there is male there must be female. All are limited by their mutual interactions, and whether they are sentient or insentient, they are one and equally treated.
第九回 誓渡眾生
If one’s wisdom is less than one’s blessings, then wisdom is short, and beings, despite having great resolve, will be unable to widely guide others. For beings, the weight of the body and the quality of defilements increase, making it difficult to return to the source. This is indeed very challenging!
第十回 誓斷煩惱
If one can transform the causes of affliction, one can fully understand the entire course of events. By thoroughly comprehending the causes, one can discern how the causes of affliction form and seek to eliminate them. This process leads to the accumulation of experience, which is essential for the growth of wisdom and the rectification of past mistakes.
第十一回 誓學法門（真理）
How can one come and go as the Tathāgata? This is deeply influenced by the Sixth Patriarch Huineng and the Diamond Sūtra. Sentient beings in the mundane world must receive through form, sound, smell, taste, and touch, and within the Five Aggregates—form, sensation, conception, volition, and consciousness—karmic conditions can be created. It is the pollution of the mundane world that prevents the 'Suchness of the original nature' from being fully realized.
第十二回 誓成佛道
They frequently encounter obstacles and hindrances, and often fail to reach a state of perfection. This makes it difficult for them to achieve success in cultivation, or in business, family, and physical well-being, which would provide opportunities for success. Due to the lack of accumulated experience, they suffer retribution and are further disturbed by difficulties and adversities, causing them great mental and physical anguish.
第十三回 內果外功
Even more so, sincere dedication and sacrifice mean not seeking merit or recompense, and not allowing such thoughts to enter one’s mind. This is true merit, and it is the evidence for the Azure Heaven to bestow blessings and longevity! In the present world, one must possess merit to transform the karmic causes and effects of past lives.
第十四回 心性心魔
At the beginning of every affair, it should be pure and good, but it is often influenced and tempted by the demonic nature, which pollutes the originally pure and innocent self-nature. The demonic nature within the heart and the demonic nature within the self-nature should lead to goodness, but it is swayed by time, space, place, and environment, as well as one's own responses.
第十五回 降伏心魔
Many sentient beings fall into demonic nature and the demonic realm, yet they claim to be proclaiming Heaven's teachings (dài tiān xuān huà) and universally saving all beings (pǔ dù). Instead, they treat sentient beings as slaves and use them for their own purposes. Their self-consciousness is elevated, and they remain unaware of it, thus deviating from the equality of religion, the equality of sentient beings, the equality of Self-nature (zì xìng), and the equality of cultivation.
第十六回 淨化靈性
The conduct of a Bodhisattva is to benefit oneself and others, both of which shine together. This can lead to one's own accomplishment and the accomplishment of others. However, sentient beings are bound by life: 'If I do not seek my own survival, who will provide it for me?' This is undeniable, and sentient beings must first benefit themselves before they can benefit others.
第十七回 心魔化除
This is to evaluate the achievements of sentient beings and practitioners in the face of adversity. At such times, it will be clear what level of cultivation the practitioners and sentient beings have reached. Although the demonic realm can be terrifying, demons also possess Buddha-nature and compassion. During the examination, one can observe the differences in the Heart-thoughts and Conscious Minds of each individual.
第十八回 淨化內性
The human multitude may fall into the realm of 'demonic nature and demonic conditions,' thereby failing to transform their inner nature. If they cannot purify it, they will be swayed by external influences. If they do not purify, they will find it difficult to transcend the karmic obstacles of the human world. Regardless of whether they are cultivated or not, the key lies in whether they can purify and elevate their inner nature!
第十九回 內性自淨
If one cannot purify one’s body and mind, one merely becomes one’s own slave. In the world, all beings are part of the continuous process of karmic conditions. Each being faces the same external environment, and if one cannot fulfill one’s heart’s desires, it is ‘going against one’s own wishes’. External circumstances can be remedied, but purifying the inner heart-mind is exceedingly difficult!
第二十回 佛性彰顯
To aspire to elevate oneself to the path of immortals, Buddhas, and Bodhisattvas is even more challenging. This is because the perfection of the Human Way is the fundamental basis for all sentient beings. When one skips this crucial step, the difficulties and setbacks encountered will be the hardest to accept. Why is this so?
第廿一回 佛性再顯
All sentient beings in the mundane world, due to the manifestation of Buddha-nature, are able to practice the Mahāyāna Bodhisattva path and awaken to the condition of all sentient beings. The manifestation of Buddha-nature also entails the abandonment of demonic nature, for 'Buddha and demon' are both interdependent and yet distinct. Every time Buddha-nature is manifested, demonic nature will surely come to interfere, for 'Buddha and demon' are two sides of the same coin.
第廿二回 唯識理論
In the present age, the quality of religious teachings has deteriorated significantly, with constant disputes and deceit among religions. Such conditions have become the norm, and the educational environment of the past no longer exists. Therefore, the Azure Heaven has determined that religious conflicts are caused by human factors, and those responsible for religious affairs must bear the negative karmic consequences (yīn yuán guǒ bào) of their actions!
第廿三回 唯識觀念
Shakyamuni expounded the Dharma, and through the doctrine of consciousness and perception, many Buddhas and Bodhisattvas attained enlightenment. Therefore, in this period as ordained by the Azure Heaven: the cultivation of immortals, Buddhas, and Bodhisattvas must establish the 'doctrine of the heart' and the 'doctrine of consciousness and perception' in the human world. This will form the foundation and path for Mahāyāna Bodhisattvas.
第廿四回 唯識行徑
One can then enter the 'Amala Consciousness' and will not regress to the defiled state of the 'Ālaya consciousness.' The concept of consciousness-only is to harmonize the various karmic conditions in the human world, through the twelvefold chain of causation, forming a cycle of 'guiding' causes, a circle of 'fulfillment,' and a flow of 'originality,' thus truly returning to one's original state.
第廿五回 十二因緣
It is precisely to provide oneself with the opportunity for nourishment and growth. Without such an opportunity, one’s conditions for survival would become difficult, and it would be impossible to form the path of ‘grasping’. Before ‘grasping’, there must be the concept of ‘craving’. ‘Craving’ forms the driving force for ‘grasping’ actions!
第廿六回 六道輪迴
Ascending to each stage is more difficult than descending, precisely because of this. If one wishes to transcend, it is not a simple matter of elevation, as the relative causes and effects in the human world must be balanced by the forces of Yin and Yang. In the interplay of positive and negative, the human world must lean towards goodness to avoid descending.
第廿七回 含因改造
Although Confucianism does not explicitly discuss cause and effect, the principle that ‘sowing melons yields melons, sowing beans yields beans’ is also a law of cause and effect that follows the cycle of rebirth. Before the formation of cause and effect, Hán Yīn (Latent Cause) awaits conditions. How can Hán Yīn (Latent Cause) be transformed and broken to produce good results and receive retribution? It lies in not creating one’s own causes and thus not bearing one’s own fruits, which is the fundamental concept of transforming Hán Yīn (Latent Cause)!
第廿八回 生歡喜心
Blessings and wealth, wealth and blessings, are mutually reinforcing. All beings desire them, especially in the current era. If one cannot understand the Truth and enter the world of Samsara, human beings will not know why they have descended into the world and will become lost in it. To return? It is like seeking fish in a tree, and slapping oneself in the face!
第廿九回 觀念轉化
Rigidity arises from this, but if one can alter the course of thought and clarify the reasoning, thoughts can be transformed, and perhaps new and innovative ideas can emerge. This is the process of human creation, led by the combination of thoughts and ideas, which, in turn, activate the external Root-dust Consciousness and the Six Consciousnesses.
第三十回 落實生活
Each step of the process must be grounded in daily life; one cannot bypass the test of human existence. In the process of nourishing life, every being must have a source of provisions. If one cannot be self-sufficient, it indicates a lack of Fú Bào (Karmic reward / Blessings), leading to debt. It is the absence of blessings that hinders one’s achievement, causing the accumulation of debt in the human world.
第卅一回 當下實行
At times when difficulties arise and obstacles obstruct, if one can understand the root causes and transform them, preventing them from becoming rigid, one will certainly find room for maneuver. Sometimes, using a method of delay can also resolve problems, as it is said in the human world: ‘time can be used to change space.’
第卅二回 逍遙自在
For the law is a means by which one can discipline oneself, and the precept is an external doctrine imposed upon oneself. How can one not be influenced by the precepts and regulations? One must respect the precepts and use the law for punishment, while also letting go of the constraints imposed by precepts and regulations, so as not to be troubled or restricted, and to avoid forming insurmountable barriers!
第卅三回 了無罣礙
If human beings cannot understand that the hearts of heaven, earth, the universe, and the individual must determine the correct path, and if they do not align with the processes of heaven, earth, the universe, and life, they will not be able to achieve the elevation and transcendence of 'Non-Action'.
第卅四回 福德無窮
If one only thinks of oneself and does not seek the welfare of sentient beings, one will become attached to the ‘self’ and form a limited self-centered view. In such a state, there is only the self and no consideration for others. It is essential to create great public achievements for the benefit of all beings in the universe, not just for oneself, so that one can ‘seek self-benefit above and transform others below.’
第卅五回 真如實性
By comprehending the processes of time, space, and environment, one prepares for cultivation. Otherwise, if swayed by the barriers of words, one quickly falls into the traps of the barriers of knowledge, principle, and delusion, surrounding oneself with ignorance. How can one then prepare for the return to Enlightenment? One will surely be lost in delusion!
第卅六回 金品蓮台
If the law of Cause and Effect is disregarded, how could the teachings of Buddhism be profound and far-reaching? This is a matter for debate. In the traditions of Confucianism, Taoism, Christianity, and Islam, there is no cultivation of the law of Cause and Effect. Only in the teachings of Shakyamuni (the Buddha) is the concept of the law of Cause and Effect and the law of karmic retribution elucidated.
◆ Postfaces & Praises ◆
跋.凡例
All beings in the human world engage in emotional actions, which are precisely their own accomplishments, transformed by themselves. Therefore, it is necessary to elucidate the truth and achieve oneself on the path of cultivation. In each cycle of rebirth, if one cannot place oneself in a transcendent position, one will continue to revolve in the cycle of rebirth.
完書繳旨
The series of Heavenly Books of the Great Dao—the fifth volume "The Norms of the Great Dao"—has been completed. Today, the Empress Mother of the Boundless (Wú Jí Huáng Mǔ) specially issues an edict to commend and reward the diligent efforts of the deities and humans at 崇心. This is to elevate the moral and spiritual well-being of all sentient beings, providing various conditions for the faithful to ascend, return, and transcend!
◆ Prefaces ◆
編輯誌
The purpose of life – in the environment of the present era, human beings are the most blessed. Heaven has bestowed upon all beings the fullness of blessings, fortune, and grace in the human world, which was unattainable in the past. Now, these conditions are already present, which is also the process of Heaven's manifestation and human evolution!
推薦序
Upon entering the Lotus World of the Buddha (Realm), stepping onto the Golden Lotus Platform, one immediately transforms into a Lotus Incarnation, achieving the rank of Buddha or Bodhisattva. In the growth of the theory of consciousness-only, establishing the concept of consciousness-only, one can certainly promote the path of consciousness-only through the Alaya consciousness, thus achieving the Amala consciousness, which is the path of the Bodhisattva leading to the rank of Buddha (Realm).
懿旨
The series of the Great Way is written,　The true meaning of the Great Way is spread widely
序
The "Great Way Norms" are based on cultivation. In the process of cultivation, one must change past negative habits, become the master of oneself, and practice the Bodhisattva path of awakening sentient beings, reaching the rank of the Lotus Buddha (Realm). One must follow human ethics and establish a solid foundation to avoid straying from the path of the world.
◆ Main Text ◆
第一回 人生目的
If one tries to escape the essential aspect of human existence, it is like seeking fish in a tree. Human beings are not merely for daily life, although currency (common money) is both lovable and practical for all beings. Sometimes, however, no amount of currency can buy back the invaluable body. Without the body, what good is a fortune? What use is it?
第二回 行菩薩道
It is also essential to listen much, see much, and think much. Through 'hearing, thinking, and cultivating,' one reduces ignorance. Therefore, the Bodhisattva path is the realm of awakening to sentient beings, and it is necessary to possess the practices of 'giving, precept-keeping, patience, diligence, meditative concentration, and wisdom.' Most importantly, one must begin with 'wisdom' and use 'giving' to accumulate blessings and virtue.
第三回 上求下化
Without the aspiration to seek wisdom above and to transform sentient beings below, how can one fully possess wisdom and merit? What humans strive for is nothing other than to directly enter the world of Buddha-nature and elevate themselves beyond. If one cannot inscribe a note in the margin of enlightenment, the desire to open the great gate of Buddha-nature will likely fail to achieve its essence.
第四回 自利利他
Through repeated cultivation and transformation, each time converting negative habits, one can benefit oneself and then benefit others. This is the basic requirement of self-benefit and benefiting others. To seek self-benefit, one must first establish a foundation, and then be guided and transmitted by the Holy Immortals and Buddhas, learning from their experiences and footsteps.
第五回 犧牲奉獻
Thus, one can naturally conduct any affairs without seeking return or merit, and yet, within Yǒu Wéi (Active Effort), one can achieve the state of Wú Wéi (Non-Action). By not seeking merit or return, one can earn the admiration of Heaven and Earth. Humanity must be educated and guided in this way to truly practice the Dà Chéng Pú Sà Xíng (Mahāyāna Bodhisattva Practice) realm!
第六回 捨己成全
A group, a nation, and a society are thus formed. Because of 'selfishness,' they create 'great public (collective)' actions. How can one sacrifice oneself to benefit all beings? It is necessary to have a chain of actions that leads to collective public conduct.
第七回 天地有情
Humans, as the most intelligent of all beings, live in the human world, endowed with the capacity for thought and reasoning! They can alter the natural order and the consequences of Heaven and Earth's wrath; as the ancients said: 'When Heaven brings calamity, it can still be remedied; when humans bring calamity, they cannot survive.' It is not because of the disorder of Heaven and Earth that humans must correct, but rather humans have the ability to seek good and avoid evil.
第八回 眾生有愛
Human beings choose what they love and exclude what they hate. Regardless of whether it is good or bad, these choices are made by the individual and cannot be substituted or manipulated by others. This forms the perception that what one chooses is very good and very close to the heart, often a one-sided desire.
第九回 誓渡眾生
To save boundless beings, one must possess the same quality of energy. Otherwise, the Immortals and Buddhas remain as they are, and beings will always be beings, unable to achieve their goal. In this sense, does the vow to save boundless beings become a slander against the Buddha? No, it does not!
第十回 誓斷煩惱
Thus, the transformation of past experiences can alter the course of human life. The concept that 'affliction is the seed, and the seed is the practice of Bodhi' can remove the obstacles of affliction. Otherwise, it is nearly impossible for sentient beings in the world to transcend the causes of affliction, leading to a lack of substantial growth in wisdom.
第十一回 誓學法門（真理）
Human sentient beings vow to learn the boundless Dharmas. If everything is illusory, like dreams, illusions, bubbles, and shadows, why must one diligently study the Dharmas? Does this not create a contradiction? This concept can cause practitioners to fall into a nihilistic mindset. In the mundane world, it is necessary to distinguish and receive through form, sound, smell, taste, and touch, and to combine 'heart-thought and conscious mind'.
第十二回 誓成佛道
In this process, they cannot achieve smooth progress, and their lives and spirits are affected by fluctuations. This is due to their inability to fully change their circumstances, which forms an obstacle they are unaware of. People generally say: this is the testing and refinement sent by Heaven, but they do not realize that it is also a manifestation of Heaven's leniency, repeatedly indulging them.
第十三回 內果外功
Being born as a human in the human world, regardless of how extraordinary one’s pre-heavenly origin or how great one’s heavenly mission in this life, one must have substantial acts of merit and virtue to transform the conditions for karmic reward. If one cannot rely on karmic reward and blessings in the human world, it indicates a lack of the necessary blessings to depend on.
第十四回 心性心魔
Furthermore, the influence of the demonic nature often leads one to unknowingly fall into traps, even taking pride in their actions, believing them to be correct and themselves to be the most intelligent beings between heaven and earth. Little do they know, they have already entered the demonic realm, and what can be done about it!
第十五回 降伏心魔
If there are those who claim to be teachers and patriarchs, they are likely influenced by their own self-consciousness and guided by their own heavenly mandate. They cannot lead sentient beings back to equality in cultivation and religion, and instead fall into the traps and circles they have set for themselves. It is difficult for such individuals not to fall into demonic nature and the demonic realm!
第十六回 淨化靈性
A Bodhisattva seeks to benefit oneself and then others, and this is where the conduct of a Bodhisattva differs from that of sentient beings. It is in the heart-thought and conscious mind of sentient beings that every action is stored in the eighth consciousness. To change one's latent cause is indeed more difficult!
第十七回 心魔化除
Demonic nature: If one wishes to eliminate it from within their Mind and Nature, it must be transformed through personal effort. How can one transform it in the external realm? In truth, the greatest turning point is when 'demons slay demons, Buddhas slay Buddhas.' Although this state is real, to humans, both Buddhas and demons appear illusory, and they are easily deceived by external circumstances.
第十八回 淨化內性
Each time one corrects oneself, one moves toward virtuous conduct and will not fall into the realm of evil habits! All people prefer goodness and discard evil. If one's actions and thoughts do not guide oneself toward virtue, one will accumulate various bad habits. These will naturally manifest externally due to the convergence of karmic conditions, harming others and planting the seeds of evil consequences.
第十九回 內性自淨
Can beings save their own heart-mind, or allow it to be filled with garbage? It is often the latter! When the heart-mind is filled with too much garbage, one may not even realize it. Both the inner heart and the eyes are polluted by the environment, and are further obscured by time and space.
第二十回 佛性彰顯
It is said: I am very devout, I make great sacrifices, I dedicate my days to the Dao Hall, and I perform sacred duties for sentient beings. Why then, cannot I change the adversities and obstacles in the mortal realm? Such thoughts lead to an unequal mind, a heart filled with resentment, a spirit of retreat, and a lack of faith, which in turn invite various demonic interferences.
第廿一回 佛性再顯
When evil comes, it is not to be feared; what is truly terrifying is the perilous and venomous heart of man. It is essential that through human teaching and cultivation, the perilous and venomous nature of the heart be improved. Otherwise, in the cycle of cause and effect, all sentient beings will, with every thought and intention, create karma and endure the consequences of past actions. Indeed, the figures of Buddha and demon are but reflections of each living soul!
第廿二回 唯識理論
In the current religious landscape, it is essential to break the cycle of deceit and conflict, and to coexist in harmony for the sake of the Great Way and the welfare of all under Heaven and Earth. Only then can the realm of peace and perfection be truly achieved. Thus, the theory of mind is a precious treasure of the Buddhist tradition, aimed at dispelling the delusions and obstacles created by heart-thought (xīn niàn) and consciousness (yì shí).
第廿三回 唯識觀念
Otherwise, if one waits until after death to cultivate the doctrine of consciousness and perception in Maitreya's Pure Land, it will be much more difficult to achieve success. The doctrine of consciousness and perception connects the 'nine grades of the lotus throne' in Maitreya's inner court, leading to the basic fruit of Buddhahood and Bodhisattvahood. The understanding of the heart-mind, which is the 'theory of consciousness and perception,' has already been recorded in the 'Heavenly Scriptures of the Great Way' at the Sacred Heart Hall.
第廿四回 唯識行徑
Therefore, the origin (primordial) is the Wú Jí, the void. It is from the blissful realm of one's own self that one returns to the original self in the immortal land and its rank. If one does not recognize the mind and nature in the human world and does not purify oneself, it will be difficult to achieve the process of 'filtration' and sedimentation, and thus impossible to attain the wisdom of 'meditative concentration.'
第廿五回 十二因緣
After ‘craving’, there arises the sensation of ‘sensation’. Because ‘sensation’ is externally given, it promotes the fulfillment of ‘craving’ needs, bestowing upon oneself all that one likes and desires, thus enjoying the fruits of ‘craving’. ‘Sensation’ is the process of self-awareness and the willingness to bear it.
第廿六回 六道輪迴
One must stand firm on the path of the Golden Mean, which is to remain balanced and impartial, called the Mean! This is the balance between ascending and descending, determined by the choices made. Descending is a very easy path, often driven by the force of attachment and impetus, leading one into the Asura Realm, the Hell Realm!
第廿七回 含因改造
If one creates causes oneself, before they bear fruit, it means that the conditions and causes have not yet converged. It is essential to approach such karmic retribution with a repentant heart, a grateful heart, and a heart of dedication. When such evil karmic retribution comes, it can be reduced, which is a fact that truly benefits human beings.
第廿八回 生歡喜心
Human beings must understand the Truth and, after benefiting themselves, also benefit others. Only then can there be a nourishing effect. Therefore, in this period, the Azure Heaven requires that those who cultivate must first learn the Truth. By accumulating wisdom through the Truth, one can cultivate and thus achieve: blessings and wealth, wealth and blessings, which is the correct path!
第廿九回 觀念轉化
The combination of the self is the ‘ego,’ and one’s actions are directed by one’s own thoughts and ideas. The key point is whether one can adjust personal thought patterns to prevent them from becoming rigid. This is the primary condition for transforming thoughts and ideas, and it shapes every aspect of human life.
第三十回 落實生活
The conditions for human survival lie in nourishing life, and nourishing life must be self-sufficient to be correct. If one cannot achieve sufficient Fú Bào (Karmic reward / Blessings) in the human world, it will inevitably increase the burden on others, thus forming Gòng Yè (Collective Karma). When one is blessed, why not share some with the less fortunate? In times of need, one will receive the returns.
第卅一回 當下實行
Beings often say, ‘when the boat reaches the bridge, the path will naturally straighten,’ but this is not a universal panacea. Sometimes, when an opportunity presents itself, it can easily slip away, leading to missed yīn yuán (Karmic Conditions), especially those of good karmic conditions. Opportunities never wait for anyone; on the contrary, evil consequences do not slip away easily.
第卅二回 逍遙自在
Precepts and regulations are the basic requirements of religious teaching and transformation. Without precepts and regulations, no religion can successfully guide future generations of learners. In the process of surpassing one's predecessors, although precepts and regulations are crucial, one must not be troubled by them. This is the essence of 'respecting and adhering to precepts and regulations.'
第卅三回 了無罣礙
By fostering a harmonious integration with the universe, heaven, and life, one can transcend the self and make significant progress in cultivation. Only then can one become the 'true master of oneself' in life. Otherwise, viewing the processes of the universe, heaven, and life solely from a personal perspective will prevent such alignment.
第卅四回 福德無窮
If one lacks the necessary resources and cannot fully possess them, how can one have the means to benefit sentient beings? It is precisely through this attachment to the self that one confines oneself to a small circle, unable to open one’s heart to blend with heaven, earth, and all beings. This results in only personal enjoyment in the human world, without allowing all beings to receive blessings.
第卅五回 真如實性
Thus, in the process of ignorance, one is deeply entrenched in the lack of accumulated experience and survival. It is necessary to prepare for cultivation through the process of the human body. Can one speak of emptiness in every aspect of life? No, indeed!
第卅六回 金品蓮台
Although these other traditions do not explicitly discuss the law of Cause and Effect, the principle of cause and effect is still evident: good causes yield good results, and bad causes yield bad results. This is also expressed in other religions as ‘sowing melons reaps melons, sowing beans reaps beans,’ a law that cannot be altered. Therefore, each religion has its own distinct vocabulary.
◆ Postfaces & Praises ◆
跋.凡例
Human beings are deluded by the five dusts and constrained by various causes and conditions in the mundane world, making it difficult to escape the cycle of rebirth and the alternating patterns of life. In the process of survival and daily life, all beings should promote the welfare of sentient beings through constant engagement in worldly affairs.
完書繳旨
The auspicious moment has arrived; I hereby command Lively Buddha Jì Gōng and Guānyīn Bodhisattva to welcome the Empress Mother at a distance of fifteen miles, and Xiūkōng Cǎiyún Xiāngū and Xiūkōng Luòbǐ Tiānzūn to welcome her at a distance of ten miles. The rest of the spirits and cultivators of the Boundless Dao Hall shall line up in order to await her arrival. The deities, Buddhas, and students of this hall shall also line up respectfully to welcome the edict to the hall.
◆ Prefaces ◆
編輯誌
The ultimate goal is for all beings to return to their original place of birth, which is the primary task of returning to the Immortal Paradise of the Infinite! All beings originally come from the Infinite Heavenly Realm and are the spirits cherished by Heaven. Although they originally resided in heaven, they lacked the heavenly qualities, hence they descended to the mortal world, which is the sorrow of the "innate Buddha children" descending to the world!
推薦序
Every Immortal and Buddha achieves their status through "blessings and wisdom." Only then can they enter a realm of boundless blessings and virtues. How can the Immortals and Buddhas sustain their long-term practice of saving sentient beings? How can they possess greater blessings and a longer lifespan than ordinary beings, and how can they achieve the salvation of sentient beings over a long period?
懿旨
The imperial edict is received again,　Chongxin Hall writes uniquely
序
One cannot leap over the "human path" to directly enter the "earthly path" or the "heavenly path." This is impossible! In the world, one must resolve the karmic causes accumulated over many lifetimes, transform the causes, and settle past grievances to eliminate them, thereby freeing oneself from any attachments and entering a smooth cultivation process!
◆ Main Text ◆
第一回 人生目的
If one lacks the aspect of currency (money), it is difficult to travel far and wide. It is necessary to have sufficient currency, which is a basic requirement for sustaining life. Although it is not absolutely essential, lacking it makes survival in the present world difficult, and one cannot live comfortably or smoothly in the human world.
第二回 行菩薩道
Both 'blessings and wisdom' must be fully present, and then one can elevate through cultivation. By practicing 'precept-keeping, patience, diligence, and meditative concentration,' one can engage in the 'six pāramitās and ten thousand practices,' thereby passing through the Bodhisattva realm. One’s 'heart-thought and conscious mind' must transform the adverse karmic conditions and obstacles accumulated over many lifetimes.
第三回 上求下化
Seeking wisdom above is a boundless realm, in the pursuit of ignorance. If one can achieve 'non-ignorance of non-ignorance,' one can certainly open the path of ignorance. If all sentient beings and Buddhas and Bodhisattvas lack the accumulation of wisdom and experience, it is impossible to achieve the investigation of ignorance. Ignorance itself is the point of transformation for all wisdom and experience.
第四回 自利利他
When one is self-sufficient, it is easier to transform and benefit the multitude. Otherwise, if one is still ignorant and lacks experience, how can one have the provisions to transform and benefit others? The steps for transforming below would be difficult to establish. However, if one possesses a sincere heart, it can certainly move the other party. If one cannot fully achieve the transformation of the other party, then one cannot reach the stage of accomplishment.
第五回 犧牲奉獻
Within the realm of intentional action, one can practice the process of Wú Wéi (Non-Action). Because Heaven and Earth are Wú Wéi (Non-Action), human Yǒu Wéi (Active Effort) must blend with Wú Wéi (Non-Action) to achieve sacrifice and dedication without any thoughts of merit or return. This is Yīn Zhì (Hidden Merit), and such acts are rare in the human world.
第六回 捨己成全
All beings sacrifice themselves to nourish the mouths and bellies of humans, thereby sustaining their bodies and lives. This forms the food chain, and without it, there would be no sustenance. Humans often take this for granted and do not know to be grateful for the creation and sustenance provided by Heaven and Earth. Even with currency, there is little benefit!
第七回 天地有情
Humans can change the disorder and wrath of Heaven and Earth, creating a space for their own survival. Through their thoughts and reasoning, they can transform and prevent the disorder and disasters of Heaven and Earth, and it is in this that they can achieve success. Because of this inherent ability, humans have harnessed technology to move mountains and drain seas, embodying the idea that human determination can overcome the forces of nature.
第八回 眾生有愛
Such willingness to sacrifice and to facilitate, to endure with joy, is a choice made by oneself. Yet, from an outsider’s perspective, it may seem wrong. Why is this so? Only because perspectives differ, leading to the distinctions of love and hate among sentient beings, which are formed by desire and affection.
第九回 誓渡眾生
The Buddhas and Bodhisattvas all possess great compassion, great resolve, great merit, and great wisdom. Their goal is to perfect all beings, and they strive to achieve this. However, human beings, immersed in materiality, deepen their defilements in the mundane world, making it impossible to access the pure Rú Lái Zàng (Tathāgatagarbha). All karmic conditions and consequences must be elevated.
第十回 誓斷煩惱
The vow to 'sever all beings' afflictions' is the fundamental cause for the transformation of life through the Four Great Vows. It lies in the ability to create one's own causes and transform one's own effects. In every matter, whether it leads to a good or bad outcome, one must bear the consequences oneself. Sentient beings lack the experience to transform each karmic cause, thus becoming entangled in them.
第十一回 誓學法門（真理）
Only then can the 'Manas consciousness' make judgments and transmit, leading to the 'Ālaya consciousness' to clear away defiled consciousness, and ultimately enter the 'Amala consciousness' of one's original nature and Buddha-nature. This is the true way to come and go as the Tathāgata, understanding that all in the mundane world is like a dream, an illusion, a bubble, or a shadow, a metaphor for the brevity of life. What can be done about it?
第十二回 誓成佛道
Furthermore, in each process of tribulation, it is difficult to know how to act, and even more challenging to truly achieve smooth cultivation. The great vow of 'attaining the supreme Buddha-Dao' often becomes merely a slogan, a goal. Thus, life after life, they accumulate, yet fail to seize the opportunity for the attainment of the Buddha-Dao.
第十三回 內果外功
In the human world, one will encounter many adversities and disappointments that temper the body and mind. Thus, one will suffer both physically and mentally. Even if one’s outer merit is fully accumulated, if inner fruit is not cultivated, the essence of human purification is lacking, and one must transform oneself to purify one’s own spirituality!
第十四回 心性心魔
They believe that they have received a great and noble heavenly mandate, and that the universal transformation can only be accomplished by them, thinking, 'If not me, then who?' Such a notion of cause and effect has already led them into the demonic realm. The Buddha-nature (Fó Xìng) and the demonic nature are two sides of the same coin, stored within the Ālaya consciousness (ā lài yē shí), where the True Suchness (Zhēn Rú) has been tainted.
第十五回 降伏心魔
Sentient beings can transform their inherent causes (Hán Yīn) and maintain the initial Aspiration (Fā Xīn) for a long time, which is the principle of equality among sentient beings, equality of Self-nature, and equality in cultivation. Every sentient being entering religion hopes to learn the Truth (Zhēn Lǐ) in practice, to guide oneself across and return to transcendence.
第十六回 淨化靈性
A Bodhisattva can, through their heart-thought and conscious mind, sever the latent cause before it is stored in the ālaya consciousness, thus preventing the distinction between karmic conditions and their resultant consequences. However, the actions of human beings will inevitably be categorized and stored in the ālaya consciousness, forming the basis for future consequences.
第十七回 心魔化除
Demons can transform into Buddhas to lead sentient beings into traps. By the time they realize their mistake, they are already ensnared in demonic nature and the demonic realm, feeling pleased and satisfied! Such situations can only be avoided with an Ordinary Mind, which remains unaffected by the demonic realm. By maintaining an Ordinary Mind, one can transform the demonic realm and avoid being hindered by adversity.
第十八回 淨化內性
Sentient beings often forgive and indulge themselves, and when they repeat their mistakes, they do not blame themselves. They forgive themselves repeatedly but are strict with others! This behavior and mindset of human beings will inevitably increase the opportunities for creating karma and reduce the opportunities for accumulating blessings.
第十九回 內性自淨
In the past, all accumulations were considered natural, and unsuitable items were brought back. Unfitting spiritual sustenance for the purification of one’s inner nature was piled up in one’s mind. In the eighth consciousness—the Ālaya consciousness—many useless desires and material things were unknowingly accumulated.
第二十回 佛性彰顯
Over the past sixty thousand years, the karmic retributions have been swift for some, while for others, they have been gradual. Some must wait two or three thousand years before their karmic fruits ripen. Therefore, the Buddha-nature is the fundamental self-nature of all sentient beings, and the demonic nature is also their inherent disposition. This often leads to the internal conflict and contradiction they face.
第廿一回 佛性再顯
In every matter, there is a dualistic creation, and there is absolutely no non-dual issue! How can 'Buddhism and Daoism manifest Buddha-nature, and demonic paths manifest demonic nature' be understood? Every matter is a dualistic creation. If sentient beings can comprehend the ultimate truth of life and enter into the practice of transforming their environment, it would be relatively easier.
第廿二回 唯識理論
The entire series of Heavenly Scriptures of the Great Way addresses the 'Mind Dharma' (唯識心法) and the 'Heart Sutra of the Mahāyāna Prajñā Pāramitā' (摩訶般若波羅蜜多心經). The virtuous disciples are the most blessed, for they have been granted this unique and excellent opportunity by the Azure Heaven. They can certainly achieve their own cultivation and elevate the fundamental nature of all beings.
第廿三回 唯識觀念
To understand its meaning, one must grasp the 'doctrine of the heart-mind' and the 'doctrine of consciousness and perception,' thereby achieving the rank of Bodhisattva, surpassing the nine grades of the lotus throne. This involves the comprehensive integration of heart-mind and conscious mind, and to achieve the rank of Bodhisattva, one must pass through the eighty-one stages, reaching the highest grade of rebirth, which is the fruit of Bodhisattvahood, surpassing the nine grades of the lotus throne.
第廿四回 唯識行徑
It is necessary to undergo the process of 'purification and sedimentation' in the human world, transforming negative defiled seeds and latent causes. Only then will one not cause these causes to bear fruit as retribution. How can one prevent the formation of causes? By cutting off the latent causes before they form, one can reduce the creation of evil causes and the resulting negative retribution.
第廿五回 十二因緣
How can one manifest ‘sensation’ without it turning into greed? By transforming ‘sensation’ into ‘contact’, one can achieve the desire for ‘contact’. ‘Contact’ is the acceptance of all things, which enables the feeling of ‘contact’. Otherwise, the desire for ‘contact’ would not be initiated by the ‘six sense entrances’, which are the eye, ear, nose, tongue, body, and mind.
第廿六回 六道輪迴
If one enters the Animal Realm, they are born through viviparous, oviparous, moisture-born, or transformation-born means, and the original spirit bestowed by the Azure Heaven is gradually extinguished. Even if one enters the Hell Realm, there is still room for redemption, as the punishments and education in the underworld allow beings to transform their spirits through their own choices.
第廿七回 含因改造
Humans must cultivate a repentant heart, a heart of dedication, and a grateful heart. If these three hearts are formed, they can break the Hán Yīn (Latent Cause) that would otherwise lead to suffering and tribulation! If one can enter into virtuous karmic conditions, one can form virtuous causes and conditions. This is natural, yet many people have poor mental states and emotional reactions, and in the end, they cannot receive good karmic rewards. This is a common issue.
第廿八回 生歡喜心
Otherwise, before understanding the Truth, if one were to bestow wealth and blessings upon beings, it would only increase their opportunities to create negative karma. Even in smooth times, they would have already lost the resources needed to return, and would fall further, making it difficult to return. They would enter deeper into the abyss of evil deeds, which is also a delusion in the human world.
第廿九回 觀念轉化
Thoughts and reasoning must be combined to create and develop the convergence of causes and conditions. Otherwise, the world would not be able to form connections through causes and conditions, and there would be no karmic consequences. In the process of developing thoughts and reasoning, each stage is a combination of ‘self-consciousness’ and ‘Root-dust Consciousness.’
第三十回 落實生活
The Fú Bào (Karmic reward / Blessings) of human beings fluctuates in daily life and cannot remain unchanged. If one can sustain one’s blessings over the long term, there will be times of rise and times of fall, as the saying goes: 'On sunny days, store food for rainy days.' It is necessary to have a process of saving, to accumulate and store one’s blessings, ensuring a reserve of provisions for nourishing life.
第卅一回 當下實行
Instead, they extend over time, space, place, and environment, trapping one in a snare. One then enters the process of wú míng (Ignorance) and the unknown, making it more difficult to achieve good karmic conditions in the human world. Conversely, all evil consequences will be fully realized, so the distinction between good and evil lies precisely here!
第卅二回 逍遙自在
The precept and the law are two aspects that place one in a state of being constrained and fixed. One must not deviate from the original intent of the teachings. The exercise of precepts and regulations is precisely to prevent the repetition of the same faults and errors. The formation of precepts and regulations is a heavenly secret that leads to the achievement of cultivating sentient beings.
第卅三回 了無罣礙
It is even more difficult to discuss the alignment with the universe, heaven, and life, and to achieve 'Seeing Clearly and Letting Go'. This is the essential concept of 'Seeing Clearly and Letting Go'! Human beings often view their own existence from a personal perspective, making it impossible to objectively observe the evolutionary processes of the universe, heaven, and all sentient beings, including oneself.
第卅四回 福德無窮
This personal selfishness is merely a small self-attachment. How much blessings and virtue can one truly attain? It is very difficult! Moreover, it conceals the expansion of karmic rewards and neglects the cultivation of the field of blessings. Thus, blessings cannot harmonize with oneself, and sentient beings, confined by their self-attachment, cannot create greater blessings in the human world.
第卅五回 真如實性
In the changing tides of time and space, one must understand Shakyamuni's original intent to prepare for cultivation today. This is indeed a difficult task. When Shakyamuni sent various Buddhas and Bodhisattvas to manifest in the mundane world and teach, although the Diamond Sūtra states: 'If one seeks me through form, or seeks me through sound, such a person follows a wrong path and cannot see the Tathāgata.'
第卅六回 金品蓮台
The Golden Lotus Throne—though there is no explicit record in the Buddhist canon, this is merely because the Buddha at that time did not use such a term. Since the Buddhist tradition already had the Nine Grades of the Lotus Throne, why was there a need to use the name “Golden Lotus Throne”? Moreover, after a bodhisattva has achieved the fruit of the bodhisattva stage, in order to enter the fruit of Buddhahood, they must discard the “Nine Grades of the Lotus Throne” and directly transform it into the “Golden Lotus Throne.”
◆ Postfaces & Praises ◆
跋.凡例
How can one reach the realm of "selflessness, egolessness, non-attachment, and non-abiding"? It is necessary to set an example for sentient beings in the human world, thereby accumulating abundant provisions on the path of return. The human world is where sentient beings must live in reality; it is impossible to escape this cycle!
完書繳旨
Yuan Jun of the Boundless Throne 麻仙姑 (Má Xiāngū)
◆ Prefaces ◆
編輯誌
The purpose of human existence: to create human well-being, to promote the great integration of "cosmic life," and to create well-being for humans and the virtue of all things. The purpose of human life is not merely to live for the sake of living but to practice and uphold the Mahayana Bodhisattva path and the realm of enlightened beings in the human world, thereby reaching the level of the Lotus Buddha Land (Fruit).
推薦序
It is by following and basing oneself on the path of the Immortals and Buddhas that one can achieve boundless blessings and virtues. This is also possible for ordinary beings, provided they can walk the path and follow the footsteps of the Immortals and Buddhas. However, ordinary beings often do not know how to practice "non-action" in the human world!
懿旨
We respectfully receive the imperial edict from Wú Jí (無極), all deities and people bow down, and must not violate the protocol!
序
The process of promoting the "Great Way Series of Heavenly Books" is accomplished through the dedicated efforts of the virtuous beings of Chóng Xīn, and the collective strength of each individual forms an unbreakable force. With many people, it is easier to accomplish tasks, thus enabling the promotion and universal salvation in the process, for oneself and for all beings, and to proclaim the truth for Heaven.
◆ Main Text ◆
第一回 人生目的
The sufficiency of currency is closely linked to karmic rewards and hidden virtue. The formation of currency in the human world is precisely what human beings love and must possess! Regardless of the religious or Daoist lineage one practices, the basic requirement of currency cannot be avoided. In the Dao Hall, especially with sufficient currency, it is easier to manage affairs.
第二回 行菩薩道
All beings in the mundane world are beloved and cared for by the Azure Heaven, and are the children of the Buddha. The Azure Heaven hopes that every child of the Buddha can truly enter the Bodhisattva realm and achieve the stage of Buddhahood. Every being is also an embodiment of the Buddha, manifesting through the 'Dharmakāya, Sambhogakāya, and Nirmāṇakāya,' and transforming in the human world to readjust and refine themselves.
第三回 上求下化
Furthermore, it is the reverse that leads to the awakening of sentient beings and Buddhas and Bodhisattvas. One must understand that awakening occurs in the present life through the borrowing and growth of experience. Otherwise, no sentient being or Buddha and Bodhisattva can pass through the process of personal realization, which must be verified through the inner experience of the mind. Without this, how can there be the transmission of experience and the formation of wisdom?
第四回 自利利他
Regardless of the religious practitioner, all hope to absorb the teachings of the Holy Immortals and Buddhas, so that they can share good things with their surrounding family and friends. It is necessary to be endowed with abundant provisions and experience to have the actions of transforming and benefiting others. This is truly achieved through the sharing of knowledge and experience by each individual, leading to mutual benefit.
第五回 犧牲奉獻
Humans come from Heaven and Earth and live in the human world. How should they learn to spread the great love of Heaven and Earth in the human world? This is the task of the current Jiào Huà (Teaching and Transformation). Otherwise, sentient beings will only seek their own survival, neglecting the survival of all beings, and thus lacking the mutual combination of ‘benevolence and Dé Xìng (Virtuous Nature).’ It will be difficult to achieve the great love of sentient beings.
第六回 捨己成全
Heaven and Earth, in their benevolence, protect and nourish all beings with equal care, without self-interest, and with universal love. This is the grace of Heaven and Earth. Humans must understand that all beings sacrifice themselves to nourish human mouths and bellies. If all beings were not consumed by humans, how could humans sustain their bodies and lives? This is very difficult!
第七回 天地有情
Humans can alter the laws of Heaven and Earth, avoiding the destruction caused by their disorder. Especially in the face of natural disasters and human-made calamities, the sentiment of Heaven and Earth is the benevolence that nurtures all living beings. Sometimes, the retribution of Heaven and Earth against human unrighteous actions is terrifying, and this kind of disaster is rarely understood by humans.
第八回 眾生有愛
Because of love and desire, there is an unending cycle of life and continuation. Sentient beings are influenced by love and desire in their emotional expressions, leading to their choices, whether good or bad. They must bear the consequences of these choices, and regardless of whether their previous choices were right or wrong, they are happy with what they love.
第九回 誓渡眾生
Even when the Immortals and Buddhas frequently descend to the Dao Hall and the Buddha Hall to teach and transform beings, the speakers are earnest, but the listeners are indifferent! How can beings be perfected? It is very difficult! Due to their attachment to self, beings cannot achieve the goal of being guided by the Immortals and Buddhas, yet the Immortals and Buddhas do not abandon their efforts to guide them.
第十回 誓斷煩惱
Therefore, it is impossible to view affliction as a Bodhi seed and elevate it. Instead, affliction often becomes a factor of tribulation, wearing down the human body and eroding the mind and nature. Each person has different perspectives and viewpoints, and varying degrees of experience, leading to inexpressible suffering for every sentient being.
第十一回 誓學法門（真理）
One should seize the present and strive in this life. To elevate the boundless Dharmas that sentient beings vow to learn, one must place life in the context of reality, experiencing the trials of life's joys and sorrows, accumulating knowledge and experience to grow and elevate. Only then is it possible to transcend the spatial realms of the Three Realms and transform the cycle of birth, death, and rebirth.
第十二回 誓成佛道
When the karmic debts of many lifetimes are accumulated together, they create numerous karmic obstructions that interfere with one’s life, limiting its scope and hindering the expansion of blessings. Many people, though they may enter the ranks of religious practice and devotion, are unable to achieve true success and remain caught in the cycle of religious faith, finding it exceedingly difficult to make any real progress!
第十三回 內果外功
It is essential in the ‘arising of heart and movement of thought’ to control the ‘heart-thought and consciousness’ of humans, as the Daoists say: ‘the heart as a monkey and the mind as a horse’ (Xīn Yuán Yì Mǎ). How can one restrain the ‘heart-monkey’ and guard it? How can one tame the ‘intention-horse’ and control it? This is achieved through ‘awakening the heart-monkey, subduing the intention-horse, and returning to the original nature,’ which provides the foundation for cultivating inner fruit.
第十四回 心性心魔
If one does not act according to their self-nature (zì xìng) and does not live according to their heavenly nature, they will be swayed by their innate nature, which is the demonic nature. The heavenly nature is the heart's true nature, and the self-nature is the original spirit. Regardless of the world one enters, the convergence of causes and conditions (yīn yuán hé hé) will always have a beginning and an end, but the original spirit (běn líng) has no beginning or end.
第十五回 降伏心魔
Sentient beings: in the mundane world, are influenced by the five sensory realms and the Five Supernatural Powers (Wǔ Shén Tōng). Their initial Aspiration is often tempted by the sensory realms and the power of supernatural abilities, leading them into the demonic realm, and they do not know how to break free from the demonic nature within it! In reality, all of this is caused by human Thought-intention (yì niàn) and ideas, and is not the result of the evolution (Yǎn Huà) and guidance of the Azure Heaven (Shàng Cāng).
第十六回 淨化靈性
Therefore, to purify the spirit, one must clear the impure consciousness in the ālaya consciousness, restoring purity, and through concentration and stillness, wisdom is born, and peace is attained. This is the most difficult aspect for human beings to understand, leading many to remain in ignorance, and it is indeed challenging to achieve such conduct.
第十七回 心魔化除
The transformation of external demonic realms is relatively easier, while the transformation of internal demonic realms is far more challenging. The external demonic realm is merely an illusory process that can be swiftly passed through, but the greatest difficulty lies in the internal demonic nature. Once the Heart-demons arise, it is extremely difficult to eliminate them!
第十八回 淨化內性
Sentient beings often show leniency toward themselves and strictness toward others. This is a common human ailment and tendency. Can it be called right or wrong, correct or incorrect? No! All beings have a 'self' that exists. Without the existence of 'self,' how could they form karmic conditions and continue to interact with others? It is very difficult!
第十九回 內性自淨
The past excellent spiritual sustenance, when moved, will be invaded by the space due to excessive accumulation. Over time, what was once valuable becomes unsuitable. If not relocated, one may never know when this garbage will be thoroughly cleared.
第二十回 佛性彰顯
Frequently caught between the spear and the shield, they struggle to make decisive judgments. When faced with adversity and dissatisfaction, how do they react? Their sincere and steadfast faith gradually wanes and cools, and they lose their confidence. This results in the complete erasure of their past merits, a truly helpless situation!
第廿一回 佛性再顯
Human beings, through the process of learning, must integrate cultivation into their daily lives and not deviate from the principles of human relations. Nowadays, many practitioners often jump out of the bounds of human relations, and how could they not suffer from adversity and demonic trials? This is quite impossible! The concept of human relations is the fundamental basis of moral conduct.
第廿二回 唯識理論
When all the essence is integrated into daily life, it is through the theory of mind's portrayal of 'All dharmas arise from the mind, and all phenomena are material' (萬法唯心與萬殊唯物) that the entire series of Heavenly Scriptures of the Great Way is synthesized. Although the teachings are not presented in a step-by-step manner, each chapter is coherent and resonates with the 'Heart-thought and Consciousness' (心意念識), creating the most excellent conditions!
第廿三回 唯識觀念
The 'golden lotus throne' rank: it is through the Bodhisattva fruit that one enters the rank of Buddhahood. The 'Heavenly Scriptures of the Great Way' at the Sacred Heart Hall are not ordinary! The creation of matter and the formation of phenomena, 'All phenomena arise from matter, all dharmas arise from the mind,' are both brought about by the heart-mind.
第廿四回 唯識行徑
Human beings often allow latent causes to bear fruit, leading to the convergence of karmic conditions. They then experience both virtuous and negative retributions, which bring blessings and recompense. If one is in a state of virtuous retribution, the peace and smoothness may increase the opportunities for creating karma, making it even more difficult to escape the karma created in such a peaceful state. This condition is not what the Shàng Cāng desires.
第廿五回 十二因緣
Only when there is a response to external stimuli can the ‘contact’ be externally expressed. The ‘six sense entrances’ of ‘contact’ are the eye, ear, nose, tongue, body, and mind, which engage with all external phenomena. This is also the manifestation of the ‘five aggregates’—form, sensation, perception, volition, and consciousness—through the ‘six sense entrances’. Thus, all external karmic conditions are activated.
第廿六回 六道輪迴
Can one have the impetus of attachment? By setting a goal for what one desires, one can find the opportunity for redemption. If one descends from the human realm into the Asura Realm, the Hell Realm, the Hungry Ghost Realm, or the Animal Realm, their actions must be observed. If the Buddha-nature remains unextinguished, one can still recover the heavenly opportunity.
第廿七回 含因改造
Before Hán Yīn (Latent Cause) bears fruit and retribution is met, whether good or bad, it is merely a matter of personal mental and emotional perception. To transform Hán Yīn (Latent Cause), it is necessary to integrate the ‘repentant heart, heart of dedication, and grateful heart’ into a single, unified state. This can repair and transform adverse karmic results to the minimum extent.
第廿八回 生歡喜心
Why does the Azure Heaven require that those who cultivate must first understand and realize the Truth? To discern what is real and what is false in the human world, it is necessary for beings to lead with the Truth, first achieving for themselves and then for others, which is the true intention of transformation. Before bestowing blessings and wealth, there will be various tests and trials.
第廿九回 觀念轉化
Behavior and actions will inevitably result from this combination. Without the combination of ‘self-consciousness’ and ‘Root-dust Consciousness,’ it would be impossible to initiate and complete any task or action. Thus, it is so for human beings, and it is so for all things. Any living creature that moves cannot escape this cycle of mutual interaction.
第三十回 落實生活
In life, if there is no lack, it is through cultivation that one achieves both blessings and wisdom (fú huì). True abundance is a result of one’s own efforts and not determined by the amount given by the Shàng Cāng (The Azure Heaven). In the process of cultivation, one should not neglect daily life. For those who cultivate, understanding the formation of Yīn Yuán Guǒ Bào (Karmic Conditions and Repercussions) will significantly reduce the opportunities for creating negative karma.
第卅一回 當下實行
To actualize the process of life, one must act in the present. In the state of wú míng (Ignorance) and the unknown, one will be unable to grasp the creation of good karmic conditions. Life is thus, and it is a process filled with much helplessness, where dissatisfaction is nine out of ten, and satisfaction is but one or two!
第卅二回 逍遙自在
Without the ease of cultivation, the imposition of precepts and regulations on the body places the cultivator in an irreversible process. Although this is said, one must not neglect the precepts and regulations, for there is a precept only because there is a law, and the law achieves oneself. This is the fundamental essence of cultivation, which involves comprehensively filtering both known and unknown processes.
第卅三回 了無罣礙
This karmic condition makes it particularly challenging to be free from hindrances. Because sentient beings are always aware of their own 'self', and not of the existence of the universe, heaven, and life, they are confined by their own selfishness, preventing the integration of heaven, earth, and life. This self-imposed limitation fundamentally hinders one's elevation.
第卅四回 福德無窮
Furthermore, how much virtue can one truly possess? Deep reflection will reveal the answer! Immortals, Buddhas, and Bodhisattvas all start from the benefit of sentient beings, treating them as their own children. They create fields of virtue and blessings for sentient beings, and in doing so, they also benefit themselves. This is the path of ‘seeking self-benefit above and transforming others below,’ and it is through such conduct that each Immortal and Buddha achieves their status.
第卅五回 真如實性
It further states, 'All phenomena are like dreams, illusions, bubbles, and shadows, like dew and lightning; all should be viewed thus.' If one relies solely on the wisdom of words and dissects them, one will inevitably be swayed by the barriers of words. How can one then achieve the fruit of Buddhahood and Bodhisattvahood? It is indeed difficult to realize!
第卅六回 金品蓮台
This is the Buddha's fruition. Thus, the teachings of Shakyamuni did not use this name at the time, though it has always existed. It is merely that sentient beings are obscured by the records in the scriptures and cannot understand the original meaning. The Golden Lotus Platform is the necessary grade for the Buddha's fruition, and for any being referred to as a ‘Tathāgata Buddha’.
◆ Postfaces & Praises ◆
跋.凡例
Otherwise, in religion, the body is seen as a mere vessel of flesh. If one cannot transcend the obstacles of one's own spirit, many hindrances will arise on the path of cultivation. This is a turning point in life, but it does not guarantee that everyone can ascend directly to the celestial realm. Therefore, humans have much room for effort.
完書繳旨
The Boundless issues edicts to 崇心 Hall, 　 　Serving the Empress Mother with utmost reverence
◆ Prefaces ◆
編輯誌
In the entire series of "Heavenly Books of the Great Way," each volume elucidates the realm of the Mahayana Bodhisattva path, aiming to transform and adjust the beings in the human world. There is no need to wait until after death to discuss merit and rank; the "Bodhisattva path" and the realm of enlightened beings can already be fully realized in the human world.
推薦序
In the Mahayana Bodhisattva Path, how can one truly implement compassion, joy, and giving? This involves the process of human survival within the "Six Perfections and Ten Thousand Practices," through which one can achieve the rank of Bodhisattva by practicing: giving, moral discipline, patience, diligence, meditation, and wisdom. Furthermore, through the Six Perfections and Ten Thousand Practices, one can cultivate the "consciousness-only thought."
Imperial Edict Reading
序
By providing oneself with the capital for transformation and achievement, one can establish an unshakable foundation through the process of proclamation, and in this period, cultivate the future teachers and preachers. This is the foundation for Chóng Xīn to establish the "Wú Jí Great Way Academy" and the basis for the proclamation. This is the preface!
◆ Main Text ◆
第一回 人生目的
Thus, one can benefit oneself and others, benefit others and the masses, and widely propagate the teachings and transformations, which require currency to harmonize. If karmic rewards are not sufficient, then currency will also be lacking. It is necessary to transform the latent causes of currency and strengthen the deep connections in this aspect, so that the currency for sustaining life can be sufficient, fostering a harmonious and joyful household.
第二回 行菩薩道
Through the three bodies, it is necessary to pass through the process of the three times. Thus, in the mundane world, the three bodies: Sambhogakāya, Nirmāṇakāya, and Nirmāṇakāya, can be transformed and combined through the flow of past, present, and future, achieving self-perfection and the benefit of all beings. Humans come from the Infinite and from the Azure Heaven, and each one is an embodiment of the Buddha.
第三回 上求下化
From the obscurity of the void, the process of attaining enlightenment is thus, for both human life in this world and for immortals and Buddhas, bodhisattvas as well; without personal experience and verification, and the synthesis of the entire mental journey, it is indeed difficult to achieve such enlightenment when one experiences life; it is essential to transform ignorance into experience and wisdom, thereby knowing the benefit of the present moment!
第四回 自利利他
To transform and benefit others, it is necessary for the other party to be moved, and this involves both the subjective and objective aspects, which must resonate and confirm with each other to fully achieve the actions of transforming and benefiting others. Since both 'subjective and objective' aspects must be present, only then can the stage of perfection be reached. Otherwise, if it is only one-sided enthusiasm, how can one know the other party's feelings?
第五回 犧牲奉獻
Heaven and Earth have sentiment, all beings have love; it is necessary for them to complement each other to achieve 'sacrifice and dedication.' Thus it is in life, thus it is in all things, thus it is in Heaven and Earth! Can all beings reflect deeply? Can Heaven, Earth, and all beings possess this great spirit of universal love, protecting and caring for all as one?
第六回 捨己成全
All beings sacrifice themselves to ensure human warmth and sustenance. Humans must understand how to sacrifice themselves for the greater good, to sacrifice the small self for the greater self, and to benefit all beings through their own sacrifices. This is the most important concept that humans must grasp. Humans come from the Azure Heaven, but they lack the qualities of the Azure Heaven. It is not necessary for all beings to possess these qualities.
第七回 天地有情
Thus it is: When humans bring forth calamities such as wars, typhoons, earthquakes, tsunamis, landslides, and fissures in the earth, and many other irresistible disasters, the heavens and earth may retaliate, bringing humanity to its knees, a true depiction of 'human iniquity cannot be endured.' If the heavens and earth were to bestow their grace, they would not easily punish humanity, for that would be most unkind.
第八回 眾生有愛
They also reject what they hate, and these choices will determine the good and bad outcomes in the future. Humans are led by discrimination, and their latent causes become karmic results. All the love and desire of beings are what they consider most intimate and most joyful, and what they most love becomes what they possess and endure.
第九回 誓渡眾生
Still, they continue to guide beings and perfect them according to their original great resolve, hoping that beings will soon awaken! Human beings, when immersed in the mundane world, are swayed by their inherent tendencies and influenced by the material desires of the present age. They often find comfort in material things, forgetting the concept of returning to their source.
第十回 誓斷煩惱
Why, in the present era, do sentient beings not sever the causes of affliction after being influenced by religious teachings? Instead, they often increase their afflictions, leading to more severe karmic entanglements? This is because every aspect and process of life is influenced by past experiences and education. For each sentient being, it depends on whether they can possess a rich life experience and a complete cultivation process. If they cannot actually pass through education and the transmission of experience, how can they accumulate substantial experience?
第十一回 誓學法門（真理）
Man, born into this world, must necessarily undergo a genuine process of living. Otherwise, how could one leap beyond the human way of life and achieve the supreme Pú Tí (Bodhi)? The boundless Dharmas that all sentient beings vow to learn—the true essence of the Dharmas (真理)—can be comprehended through the integration of Buddhist scriptures, not by clinging to the barriers of mere words, which would only lead to greater delusion.
第十二回 誓成佛道
The supreme path of Fó Dào is vowed to be accomplished—vowing to achieve Buddhahood, if sentient beings lack the ‘Prajñā Wisdom’ to grow, it will be difficult to attain the fruits of Fó Dào; for in the path of Fó Dào, to achieve supreme Bodhi awakening, one must possess the essence of coming and going as the Tathāgata. If one relies merely on decades of cultivation, what can be achieved?
第十三回 內果外功
Otherwise, relying solely on the accumulation of outer merit, no matter how abundant, is merely a seed for the next cycle of rebirth. When the virtuous beings enter the path of cultivation, it is not only for the sake of performing acts of merit and virtue, but also to manifest inner fruit, which is the fundamental intention of the Azure Heaven’s teaching and transformation, and the implementation of the Azure Heaven’s blessings in the human world.
第十四回 心性心魔
It is precisely after passing through this world that one will be reborn into another. In the cycle of the Six Realms (Liù Dào), some beings can enter the paths of heaven, sainthood, immortality, and Buddhahood, thereby achieving the same quality and transcending the cycle of rebirth. This is a process of growth and ascent, distinguishing it from the process of decline and descent.
第十五回 降伏心魔
In the Mind and Nature (xīn xìng) of sentient beings, if one does not claim to be the lineage master or the guiding teacher, one can return to the ordinary through diligent cultivation, which means being honest in one's conduct, honest in learning the Dao, honest in studying Confucianism, and honest in practicing Buddhism. A foundation of honest conduct and behavior will not deviate from the basic factors of humanity, and one will be the master of one's own thoughts and actions.
第十六回 淨化靈性
Purify the human heart, purify the original nature, purify the spirit, and grant oneself the opportunity for transformation; in this age, all sentient beings are cherished and protected by the Azure Heaven, and each one has the potential to attain the ranks of Immortal, Buddha, and Bodhisattva, differentiated only by delusion and awakening.
第十七回 心魔化除
The internal Heart-demons are particularly difficult to transform when one's thoughts and beliefs are rigid. This applies to all actions, whether in business, career, family, or marriage. When the other party cannot align, the situation becomes difficult to resolve, and the Heart-demons are what humans refer to as the demonic nature within the heart.
第十八回 淨化內性
Purify and filter your own thoughts and concepts, guiding them towards virtue and goodness, and you shall surely transform the past Hán Yīn (Latent Cause) of unwholesomeness; otherwise, if you continually forgive yourself while harshly condemning others, will the human multitude increase in karma or in blessings? This is a choice you must make, for it is the distinction between future fortune and misfortune!
第十九回 內性自淨
Human beings sometimes believe that their actions are correct, unaware that they have long been influenced by material things. The more they accumulate, the harder it becomes to purify the heart-mind. They cannot clear the garbage, which was once purchased at a high price but has now become unsuitable.
第二十回 佛性彰顯
The process of teaching and transformation in every religion is not something that can be accomplished in a few short years. It requires a long-term perspective and consistent effort to see its effects. The vow to save boundless sentient beings must be carried out generation after generation to establish a solid foundation for teaching and transformation.
第廿一回 佛性再顯
Every sentient being has both Buddha-nature and demonic nature, and it is merely a matter of how to cultivate the manifestation of Buddha-nature time and again! If human beings can understand that life in the human world is not just for the sake of living, they can transform their past latent causes and improve themselves. Each sentient being has their own perspective, and the immortals and Buddhas have theirs.
第廿二回 唯識理論
The Azure Heaven (shàng cāng) has bestowed this unique honor upon the Dao Hall of veneration, precisely because of the intrinsic wish contained in the Pre-heaven (xiān tiān) principle of the writing brush. Regardless of the cultivation lineage or the Dao Hall and sect one practices in, all must coexist in peace and harmony according to the principle of 'Three Teachings in Harmony, Five Teachings in Respect' (三教共和、五教共尊). This is the intention of the Azure Heaven, necessary to guide the Original Spiritual Children (yuán líng) back to their divine origin.
第廿三回 唯識觀念
The 'doctrine of consciousness and perception' is established in the human world through the combination of the twelve links of dependent origination. This involves the comprehensive management of all processes in the human world. On the path of the Bodhisattva, one must transcend the 'Pure Land of Maitreya' to cultivate further. To reach this rank is not something that ordinary sentient beings can achieve at will!
第廿四回 唯識行徑
If one suffers negative retribution, it is difficult to escape the accumulated experiences of the previous cycle. If one acts in the same way as before, the current cycle will see fewer trials and tribulations. In similar situations, one can improve upon the previous experiences by gaining insight from the current ones.
第廿五回 十二因緣
In the world of sentient beings, everything is actual and material, and one cannot regard this actual world of sentient beings as ‘void’. Otherwise, one would fall into the realm of ‘stubborn voidness’. If one enters the realm of ‘stubborn voidness’, no one can achieve ‘existence’ or ‘grasping’. It is only within the process of ‘existence’ that ‘grasping’ actions can occur.
第廿六回 六道輪迴
Otherwise, in the descending cycle of rebirth, the spirit is placed in an irreversible state! The continuous effect of the Six Realms of Saṃsāra is a source of confusion for beings, but there is a prerequisite: the causes one invites and the effects one creates are all self-chosen! Whether one wishes to ascend or descend, it is ultimately one's own decision.
第廿七回 含因改造
If one can enter into virtuous karmic conditions and form virtuous karmic rewards, it is essential to view all matters with an Ordinary Mind (píng cháng xīn), an equal mind, and a humble mind. During this process, one must not harbor a high-minded heart, a conceited heart, or a proud heart, which would ignore other conditions and negate the karmic rewards of virtuous causes and conditions.
第廿八回 生歡喜心
How can one avoid giving rise to 'resentful thoughts, unbalanced thoughts, and hateful thoughts,' as well as other negative mindsets, in the face of adversity, dissatisfaction, and various obstacles? One must be able to withstand the trials and tests of the Azure Heaven. It is through these trials that the Azure Heaven observes one's mental state and actions to decide.
第廿九回 觀念轉化
Regarding the course of thought: humans are more capable of developing reasons for this. In every convergence of causes and conditions, if one cannot clarify ‘thoughts and ideas’ and ‘thought reasoning,’ it will lead to confusion in all actions, lacking the ability to harmonize and integrate.
第三十回 落實生活
Conversely, if one does not understand the formation of Yīn Guǒ (Cause and Effect) and Yè Zhàng (Karmic obstacles), one will inevitably reduce the Fú Bào (Karmic reward / Blessings) and miss opportunities for the circulation of life's nourishment. This will lead to repeated cycles, and if one's Fú Bào (Karmic reward / Blessings) is not sufficient, or if one is in a period of low fortune, difficulties will suddenly arise, and one will be unable to fully realize the opportunities for life's nourishment.
第卅一回 當下實行
Thus it is said, 'suffering upon suffering, one after another, and grinding upon grinding, one after another.' If one cannot transform the suffering and grinding of the human world into a means of self-improvement, one will surely fall into a state of distress, and will be unable to navigate the course of human life. Each stage is a learning process, and no matter how rich or complete one's experience may be, it is difficult to ensure that one's knowledge is sufficient.
第卅二回 逍遙自在
If one understands the precepts and regulations and does not transgress them, can the precepts and regulations have any effect on oneself? Can they restrict the cultivator? They cannot! For the precept must be accompanied by the law, and the law is what one can exercise to serve as a model for transformation, preventing the repetition of the same mistakes.
第卅三回 了無罣礙
It also hinders the elevation and transcendence of all sentient beings. Due to the attachment to the 'self', this state of affairs is created. To achieve 'Seeing Clearly and Letting Go', one must open oneself up and let go in the processes of the universe, heaven, and life. This is all that is required! The processes of all sentient beings in the universe, heaven, and life are interconnected.
第卅四回 福德無窮
Human beings lack this great love and these blessings. They limit themselves to small frames and find it difficult to broaden their vision and extend their virtue to sentient beings, to nourish all beings and all things. Therefore, Immortals, Buddhas, and Bodhisattvas are those who can give away their surplus blessings to benefit others below.
第卅五回 真如實性
Certainly, the accumulation of experience by sentient beings is the entry into the true process of life. All is reality, not just the 'emptiness' spoken of in religious discourse. One must understand the original intent of Shakyamuni in the context of the present to prepare for cultivation, without being misled by the barriers of words. It is necessary to understand the meaning of Shakyamuni's teachings at the time.
第卅六回 金品蓮台
No Buddha can attain fruition without this. In modern Buddhist temples, one can observe the Golden Lotus Platform through the Three Jewels and the lotus seats of the Buddhas, rather than the Nine Grades of the Lotus Platform. In the writings of veneration, the process of the ‘Heart Sutra of the Great Perfection of Wisdom’ is integrated, thereby cleansing the defiled consciousness and reaching the Suchness of the Buddha-nature and the Suchness of reality.
◆ Postfaces & Praises ◆
跋.凡例
The intent of the series of Heavenly Books of the Great Dao is to provide a basic guide for sentient beings in the "engagement with the world" and to update and transform their thoughts and concepts! Only by truly implementing this in the human world can there be "transcendence" and growth, leading directly to the celestial realm, achieving oneself and all beings.
完書繳旨
Yuan Jun returns to the Daoist sanctuary, 　 　Má Xiāngū descends with the edict
◆ Prefaces ◆
編輯誌
The Heavenly Books of the Great Way: to elevate and transform the mind nature of all beings, to reform past negative causes and karmic fruits in the human world, and to issue a warning: "Bodhisattvas fear causes, beings fear results." By practicing the great saintly tasks of compassionate beings in the human world, can one wait until after death to discuss achievements? One can understand this in the present, and careful reflection will reveal the truth!
推薦序
In the human world, one must undergo "purification and sedimentation" to transform negative karmic seeds and latent causes, so that when the "latent causes bear fruit," one knows how to prevent them! By reducing the creation of causes that lead to negative consequences, one can sever negative latent causes before they form.
By Imperial Decree
序
Nán Hǎi Gǔ Fó (Ancient Buddha of the Southern Sea)　降序一於
◆ Main Text ◆
第一回 人生目的
Regarding the application of currency among people; if one cannot possess sufficient karmic rewards, and merely adheres to the 'transcendent' concept without establishing the 'worldly' foundation, how can one truly benefit oneself and others? This is indeed too difficult! What, then, is the purpose of human life?
第二回 行菩薩道
Each one is also an individual seed of the Buddha. How can one manifest the Buddha-body of one’s self-nature? It is by walking the path of the 'six pāramitās and ten thousand practices' in the human world, reaching the Bodhisattva realm. Therefore, life in the world is a process of accumulating experience at every stage, whether one has already achieved or not yet achieved in the past, one must always review the old to learn the new.
第三回 上求下化
Should the same opportunity arise again, it would be much easier to pass through, for one would have grasped the origin and development of the matter, thus leaving a trail to follow. The pursuit in life is to transform ignorance into wisdom, layer upon layer, accumulating sufficient capital to guide the sentient beings below. Otherwise, how could one offer the living souls the means to transform their heavenly destiny?
第四回 自利利他
How is one to descend and transform for the benefit of others? It is essential to combine the three hearts: zeal, faith, and patience. Without zeal, it is difficult to sustain continuous effort; without faith, when faced with rejection from the other’s objective standpoint, it is hard to gather the resources to guide them. Indeed, if one is defeated before even asking, how can faith be increased?
第五回 犧牲奉獻
The path of the Bodhisattva, awakening to sentient beings, is precisely to sacrifice and dedicate, being selfless and effortless. Heaven will surely repay such 'public' virtue with 'private' virtue. However, there must be public before there can be private; first, the 'public' and then the Azure Heaven bestows the 'private' virtue. All beings, endowed with Yīn Zhì Fú Dé (Hidden Merit and Blessings), will surely achieve the fields of blessings and karmic rewards in the human realm!
第六回 捨己成全
It is essential to have a great public spirit, which is the essence and instinct of Heaven and Earth. Only then can one possess a light and ethereal heavenly body. By being able to sacrifice what one possesses in the mundane world, one can benefit all beings. To sacrifice is to gain (virtue), and to sacrifice can alleviate the heavy burdens of the mundane world, thereby reducing one's attachments and benefiting others.
第七回 天地有情
It is precisely because of human unkindness, or the formation of Gòng Yè (Collective Karma) and the influence of karmic causes, that the heavens and earth might retaliate, subduing and afflicting humanity; yet the great virtue of the heavens is to cherish life, the great virtue of the earth is to nurture life, and the great virtue of humans is to release and protect life, thereby ensuring the ceaseless benevolence and virtue of humanity, which nourishes all living things.
第八回 眾生有愛
Regardless of the future, be it good or bad, all are willing to bear and embrace it. Such beings, due to their love and desires, are what I seek, what I favor. Is this not so? And before the process of forming good or bad karmic rewards, they must possess abundant experience to transform all adverse Hán Yīn (Latent Cause) into future karmic results.
第九回 誓渡眾生
Because of these conditions, they hope to truly practice and cultivate in the future. However, by indulging in their faults and tolerating their mistakes, they are lenient with themselves and strict with others, thereby increasing their troubles and obstacles in the mundane world.
第十回 誓斷煩惱
Thus, by hearsay, the experiences of predecessors are applied to oneself. However, for the sentient beings of the present era, these experiences are often seen as correct and inevitable. Yet, due to differences in environment, era, space, and time, they are bound to continue the causes of affliction and cannot understand that the past methods are not applicable in the present.
第十一回 誓學法門（真理）
It is precisely for this reason that one can understand the great principles of the scriptures and know how the Buddhas and Bodhisattvas practiced in their time! The scriptures are the embodiment of the Buddhas and Bodhisattvas' actions and teachings, not just a few words that can be fully understood. Clinging to words would form barriers, and this is inevitable.
第十二回 誓成佛道
In the end, one cannot come and go as the Tathāgata, and instead accumulates more defilements than before entering the religious path, thus losing one’s original innocent and pure nature. As the saying goes: ‘After one year of cultivation, the Buddha is before your eyes; after two years, the Buddha is at the edge of the sky; after three years, the Buddha is nowhere to be seen.’ To achieve supreme Bodhi in such a state is indeed difficult!
第十三回 內果外功
The Azure Heaven bestows upon the venerated heart the sacred mission, having observed and affirmed the venerated heart's efforts over a year and more. It grants the venerated heart the highest commendation, and thus the venerated heart may enter the second stage of the sacred mission. This is not without reason, for in life, one must give oneself the opportunity to learn and grow.
第十四回 心性心魔
The Amala Consciousness (Ān Mó Luó Shí): it is the original self-nature, the imperishable soul, the True Suchness (Zhēn Rú) and Buddha-nature (Fó Xìng). In the mundane world, due to the influence of the Five Desires (五慾) and the Five Aggregates (Wǔ Yùn), the Amala Consciousness (Ān Mó Luó Shí) is obscured, and the heart and nature are dominated by the demonic nature, making it impossible for the Amala Consciousness to flow freely, inevitably leading to numerous obstacles.
第十五回 降伏心魔
One must not treat sentient beings as if they were one's disciples, to be used as slaves. If one considers oneself to be the most intelligent, sometimes intelligence can lead to one's downfall. If one can truly lead sentient beings back to their original nature, this is what the Azure Heaven (Shàng Cāng) truly hopes for, and it will assist in guiding them back, and also provide guidance within the established religious lineage.
第十六回 淨化靈性
When human beings enter the present world, they cannot escape the necessity of survival. They are endowed with the instinct to turn misfortune into good fortune and to seek safety and avoid danger, which is inherent in their nature. The human world is a realm of duality, where every matter has both praise and criticism, destruction and praise, and it is through the transformation of human thought and perception that opportunities for growth are provided.
第十七回 心魔化除
Life in the world is often disturbed and hindered by Heart-demons. However, it is not always due to external demonic realms. In the present world, the internal demonic nature is particularly prevalent, and the necessity of a great reckoning of Cause and Effect is evident. Each person's Karmic Conditions are different, and they have already been identified.
第十八回 淨化內性
Each time one corrects oneself, one moves toward virtuous conduct and will not fall into the realm of evil habits! All people prefer goodness and discard evil. If one's actions and thoughts do not guide oneself toward virtue, one will accumulate various bad habits. These will naturally manifest externally due to the convergence of karmic conditions, harming others and planting the seeds of evil consequences.
第十九回 內性自淨
It is a pity to discard, yet keeping it is also unsuitable. If stored within (in the zì xìng), it would be considered too much of a space occupier. If human beings maintain this mindset, they often cannot make a firm decision. By indulging in it, they will be overwhelmed by the garbage of the body and mind, as well as material and nourishing sustenance.
第二十回 佛性彰顯
Since the establishment of the Veneration Hall, nearly two years have passed. During this time, there have been praises and criticisms, diligence and laziness. After the completion of the first phase, the second phase of sacred duties has been initiated. Seeing the Veneration Hall radiate with light today, it truly brings joy and satisfaction to the heart of this teacher. The establishment of such a Dao Hall is a cause for celebration, and the contributions of all heavenly and human beings are indispensable.
第廿一回 佛性再顯
Each sentient being can learn from the steps of the immortals and Buddhas, entering into the ranks of cultivation. Every human being in this world bears the burden of 'repaying karmic debts from past lives.' Some receive great karmic rewards, some experience smooth and bumpy lives, and some cannot even afford their next meal. This is determined by each person's karmic rewards and evil consequences, distinguishing between enjoyment and suffering.
第廿二回 唯識理論
Thus, the delusions may be dispelled, and the ignorance within the obstacles of knowledge may be understood and eradicated. This is the provision of the Dào Hall of Veneration, which not only enables the accomplishment of the Buddha-body of self-nature in the human world but also the attainment of the Mahāyāna Bodhisattva practice of awakening to sentient beings, leading to the fulfillment of the Lotus Buddha-fruit (Realm).
第廿三回 唯識觀念
Not only those who cultivate can all reach this level, but it is also determined by the combination and transformation of each person's mindset and thoughts. In the human world, it is thus, and in the Azure Heaven, it is also thus!
第廿四回 唯識行徑
In the state of ignorance and delusion, one encounters the retribution of karmic causes and effects, making it particularly difficult for human beings to endure. The process of encountering ignorance and delusion also prolongs the combination of mind and nature, time, and space, making it hard for the heart-mind to bear, and even impossible to understand what the next challenge will be.
第廿五回 十二因緣
Through the development of ‘action’, will it be obstructed by ‘Ignorance’? This cannot be known! Therefore, the ‘Twelve Nidanas’ are achieved through the ‘reverse observation method’, which includes the terms: ‘old age and death, birth, existence, grasping, desire, sensation, contact, the six sense organs, name and form, consciousness, action, Ignorance’.
第廿六回 六道輪迴
By the power of one's own attachment, one adjusts the 'central hub' of human thought. Whether good or bad, how one desires to act is determined by one's own conduct, not solely by the Azure Heaven. This also summons the process of cause and effect for each individual, ensuring that human life benefits from goodness.
第廿七回 含因改造
If such adverse heart-thoughts (xīn niàn) have already formed, they will inevitably reduce the extension of virtuous karmic conditions and shorten the original good fortune and karmic rewards. This is how virtuous causes, conditions, and fruits become evil retribution and suffering. To change the essence of Hán Yīn (Latent Cause), sentient beings must pay attention: adverse mental states must not arise, otherwise, they will reduce and shorten virtuous good fortune.
第廿八回 生歡喜心
Whether to bestow 'blessings and wealth' depends on the main actors and the beings, and whether they can withstand the trials of the Azure Heaven. This is determined by their mental state! If one can consistently cultivate a 'grateful heart, a joyful heart, and a heart of fulfillment,' one can harmonize with the God of Fortune and the God of Wealth, and they will shine together, following one's path.
第廿九回 觀念轉化
The clarification of ‘thought reasoning’ and ‘thoughts and ideas’ is influenced by latent causes! When sentient beings of humanity enter the mundane world, each transformation of thought is sometimes affected by accumulated knowledge and experience, and sometimes by latent causes from past lives. Thus, causes lead to effects, and no one can escape this cycle.
第三十回 落實生活
One will be unable to discern what is right to do and what is not. If one cannot reduce the chances of creating negative karma, it will inevitably diminish the opportunities for the circulation and fulfillment of life's nourishment, thereby reducing the Fú Bào (Karmic reward / Blessings) that one should use to nourish life. Due to one's cultivation, one will place oneself in such a situation, precisely because one has reduced the chances of creating negative karma.
第卅一回 當下實行
Every process is designed to allow people to review the old and understand the new, especially in the present age. For example, the development of 'computers' in the present age: from the 286 computer more than twenty years ago, we have now progressed to the 686 computer, and even the 786 computer is gradually emerging. These are all the most advanced computers of the present age.
第卅二回 逍遙自在
'No man is a sage, who can be without fault? To know one's faults and correct them is the greatest virtue!' All human beings are people of heart, and they must not be influenced by precepts and regulations. This is the fundamental essence of true cultivation! Otherwise, all cultivation will be fundamentally unable to open one's heart and broaden one's vision to observe the entire process of cultivation.
第卅三回 了無罣礙
Cultivation must allow one to 'See Clearly and Let Go, and be free from attachments'. One must understand that the process of life's evolution is so brief and helpless! In the span of a few decades, when compared to the vast expanse of heaven and earth, life appears so insignificant and helpless. This is often the case with human beings!
第卅四回 福德無窮
Moreover, they extend their virtue to all beings and all things. Although they may reduce their own enjoyment in this life, they can fully possess all blessings in the next life, achieving ‘giving one and receiving ten thousand rewards.’ This is the natural cycle of heaven and earth, and it ensures that blessings are inexhaustible, which is the natural non-action of the evolution of heaven and earth.
第卅五回 真如實性
If one follows the teachings of the Diamond Sūtra, how many in the human multitude can truly elevate themselves? Very few indeed! The human multitude often falls into the barriers of words, knowledge, principle, and delusion, viewing all worldly phenomena as dreams, illusions, bubbles, and shadows, like dew and lightning. Given the various pursuits and the realities of daily life—eating, drinking, defecating, urinating, and sleeping—can one truly transcend these realities? It is indeed very difficult!
第卅六回 金品蓮台
All beings in the Dharmadhatu are deluded by material desires. Because of their attachment to 'self', their desires, and their cultivation, they naturally become entrapped. How then can they transcend the various processes of the human world? The vanguard of those who have venerated the heart and composed works is precisely the process and learning of the virtuous beings during this period.
◆ Postfaces & Praises ◆
跋.凡例
The process of life must involve the transformation of thought, thereby achieving in the human world and the celestial realm! Such is the nature of sentient beings. Can they escape? Or will they continue to revolve in the cycle of rebirth? It is not certain! It all depends on the choices one makes, leading to the ultimate state of coming and going, as well as the differences in falling into the cycle of rebirth.
完書繳旨
I humbly carry the edict of the Boundless to be read aloud, and all deities and humans bow reverently to welcome it!
◆ Prefaces ◆
編輯誌
Blessings and virtues can be fully realized in the present, which one can possess and allow all beings to possess. If one can fully realize it, one can enable all beings to fully realize it, which is precisely the "purpose of life in practicing the Bodhisattva path," seeking upward for self-benefit and transforming downward for the benefit of others. One's own achievement also leads to the achievement of all beings, which is the original intention of the "Heavenly Books of the Great Way."
推薦序
For human beings to achieve freedom and ease, manifesting their true nature and Buddha nature, they must possess boundless wisdom and blessings, and be able to achieve a state of perfect freedom and ease. By accomplishing their own fruit position through their actions, they can accumulate the blessings and virtues of the Buddha and Bodhisattva, and enter a state of non-retrogression.
懿旨
Wú Jí Huáng Mǔ Dà Tiān Zūn (無極皇母大天尊) decrees:
序
Wú Jí Great Way Academy　Yì Chì Chóng Xīn Hall
◆ Main Text ◆
第一回 人生目的
It is none other than to transform the quality of life, first possessing both ‘blessings’ and ‘wisdom’ in full measure. In the cultivation of these two, one must ensure that ‘wisdom surpasses blessings.’ If wisdom does not surpass blessings, one may sometimes be lost in the abundance of blessings, thereby creating boundless karma, and it is exceedingly difficult to realize this!
第二回 行菩薩道
Life in the world provides opportunities for re-education. It is inevitable that human beings lack the accumulation and combination of experience. Through repeated failures, they are given opportunities for re-education, necessary to change past negative habits and karmic retribution, to achieve present refinement, and to avoid repeating past mistakes!
第三回 上求下化
Seeking wisdom above to transform below, the education of humanity is not the same as hanging different garments; if one can clearly understand the meaning of transcendence, then both ascending and descending paths can be grasped.
第四回 自利利他
Through repeated cultivation and transformation, each time converting negative habits, one can benefit oneself and then benefit others. This is the basic requirement of self-benefit and benefiting others. To seek self-benefit, one must first establish a foundation, and then be guided and transmitted by the Holy Immortals and Buddhas, learning from their experiences and footsteps.
第五回 犧牲奉獻
When giving to 'Heaven, Earth, and all beings, who have sentiment and love,' one must provide the same conditions and treatment to all things. Though humans are the most intelligent among all creatures, they should not unjustly harm other animals and plants. It is necessary to protect and care for all things as one, thereby enjoying long-lasting blessings in the human world.
第六回 捨己成全
The Immortals, Buddhas, and Bodhisattvas all act thus, with light and ethereal spirits unencumbered by worldly attachments. Yet, sentient beings are often obscured by the mundane: what they love, possess, enjoy, dislike, and hate, which veils their own spiritual light and burdens them with 'attachments' that hinder their progress. Thus, they find it difficult to regain their ethereal celestial bodies, increasing their own burdens in the world.
第七回 天地有情
It is essential: to interdepend, to support each other, to coexist, to flourish, and to thrive on the earthly plane. Humans, endowed with thought, can transform the disorder in their relationship with the heavens and earth. By following the cycles of yin and yang, they can protect themselves from harm. In the sentient world, they can cultivate and adjust themselves, change and protect themselves. Otherwise, the notion of 'human will conquering the heavens' is a fallacy!
第八回 眾生有愛
How can one pass through the process of religious teaching and transformation to foster a change in experience? Otherwise, if one cannot transform through the experience of education, the originally virtuous Hán Yīn (Latent Cause) will become rigid and difficult to change, inevitably altering the karmic conditions of virtue into adverse karmic rewards. This is precisely the result of insufficient experience.
第九回 誓渡眾生
The karmic obstacles and negative imprints created at each stage are truly numerous. If one merely performs small acts of merit and giving, hoping that the Immortals and Buddhas will mitigate these karmic obstacles, then such conditions, though the Immortals and Buddhas are compassionate and can turn the tide, will not be sufficient. If it is impossible to mitigate, then to ask the Immortals and Buddhas to transform one’s own merits and bestow them upon beings is very difficult!
第十回 誓斷煩惱
Can each sentient being benefit from past methods? Not necessarily! It is difficult to transform the causes of afflictions, and if the seeds of Pú Tí (Bodhi) are used in the same way, they will not benefit but instead add many burdens! How, then, can afflictions be transformed? By using human methods to counteract them, there is great space to eliminate afflictions.
第十一回 誓學法門（真理）
Sentient beings must diligently study the truth to be nurtured by the Buddhist scriptures, avoiding the 'barrier of words' and preventing the solidification of the scriptures through mere text. One must be able to 'apply the scriptures flexibly' to benefit from their teachings, thereby transforming oneself and accumulating the necessary wisdom and merit. Otherwise, how can one learn from the boundless Dharmas? All would be obstructed by the barrier of words!
第十二回 誓成佛道
On the path of cultivation, one must not lose the initial bodhicitta, nor the innocent and pure nature. Although one may gain various experiences in the world, these experiences often bring defilements that one is unaware of, leading to self-satisfaction and the delusion of great merit and fruit, thinking that one can return to the Pure Land or the Immortal Realm of the Infinite with a mere closing of the eyes. This is too difficult!
第十三回 內果外功
Such conditions are the result of the venerated heart's deities and people striving diligently. They do not fall from the sky without cause. Especially when the sacred command and mission of the Azure Heaven descend to the mortal realm, each is subject to the supervision and examination of Heaven. Regardless of the great vows made in Heaven, to fulfill them in the mortal world, one must endure various trials and hardships.
第十四回 心性心魔
Furthermore, the influence of the demonic nature often leads one to unknowingly fall into traps, even taking pride in their actions, believing them to be correct and themselves to be the most intelligent beings between heaven and earth. Little do they know, they have already entered the demonic realm, and what can be done about it!
第十五回 降伏心魔
This is in accordance with the original intention and essence of the Azure Heaven (Shàng Cāng) to universally transform (普化). If one cannot truly sacrifice and contribute selflessly, and instead acts out of private desires and views sentient beings as meat on the chopping block, one will surely incur the wrath of the Azure Heaven (Shàng Cāng), which will bring calamity to rectify and eliminate such behavior. This is an inevitable matter!
第十六回 淨化靈性
Purify the spirit, and the mind will find peace and clarity; when the spirit is at peace, the heart-monkey will not leap and the intention-horse will not run wild, covering ten thousand miles. This is the purification of the ten evils and eight perversions of the human heart. Humans are inherently prone to greed, anger, and delusion, which are the most difficult to eradicate in the human world. Everyone must live, so what else can be done?
第十七回 心魔化除
The actions of demonic nature sometimes bring great fortune, and at other times, they create obstacles and distress, especially for practitioners. How can one transform the demonic realm within demonic nature to avoid hindering the manifestation of Buddha-nature? This is the primary Karmic Condition! It is the distinction between good and bad Karmic Retribution across all lifetimes.
第十八回 淨化內性
The entire series of the Heavenly Scriptures of the Great Way, authored by Chóng Xīn (崇心), is a systematic evolution of the 'Heart Sutra of the Mahāyāna Prajñā Pāramitā.' Do the sentient beings understand the meaning and mission contained within? Chóng Xīn (崇心) has been uniquely favored by Heaven, precisely for this reason! We hope that sentient beings will comprehend how to practice the original intent of the 'Heart Sutra of the Mahāyāna Prajñā Pāramitā.'
第十九回 內性自淨
The reason sentient beings cannot return to their fundamental nature lies in their inability to clear this filth. They are attached to their desires, finding it unsuitable to discard or keep. They are often trampled by unsuitable material and nourishing sustenance, and their inner nature cannot manifest. One must act decisively and not procrastinate; this is precisely what is required!
第二十回 佛性彰顯
Over the past sixty thousand years, the karmic retributions have been swift for some, while for others, they have been gradual. Some must wait two or three thousand years before their karmic fruits ripen. Therefore, the Buddha-nature is the fundamental self-nature of all sentient beings, and the demonic nature is also their inherent disposition. This often leads to the internal conflict and contradiction they face.
第廿一回 佛性再顯
Therefore: blessings are what everyone loves! Virtue is what everyone desires! And the accumulation of wisdom allows sentient beings to fully enter the stage of 'cultivating both blessings and wisdom.' Buddha and demon are both great sages who cultivate both blessings and wisdom. Why is this so? It is because they both possess blessings and wisdom, differing only in how they apply them to guide towards goodness!
第廿二回 唯識理論
In the current religious landscape, it is essential to break the cycle of deceit and conflict, and to coexist in harmony for the sake of the Great Way and the welfare of all under Heaven and Earth. Only then can the realm of peace and perfection be truly achieved. Thus, the theory of mind is a precious treasure of the Buddhist tradition, aimed at dispelling the delusions and obstacles created by heart-thought (xīn niàn) and consciousness (yì shí).
第廿三回 唯識觀念
If one cannot discard the defiled seeds within the 'Heart-thought and Conscious Mind,' how can one attain 'Suchness and Buddha-nature,' and enter the unchanging Suchness, coming and going as the Buddha? Human beings are constantly coming and going, and in this coming and going, they make the human world a footnote, a stopping point, and do not enter the cycle of Saṃsāra.
第廿四回 唯識行徑
One's Mind and Nature: In response to Ignorance and lack of knowledge, when suffering grinds the body and mind, the pain is deepened. Even though the time is the same, the feelings of smoothness and pain are not the same. The pain is more enduring, while smoothness is fleeting. This transformation of the Mental State is the practical application of the Path of Consciousness.
第廿五回 十二因緣
The ‘Twelve Nidanas’ through the ‘forward observation method’ are also by the terms: ‘Ignorance, action, consciousness, name and form, the six sense organs, contact, sensation, desire, grasping, existence, birth, old age and death’. This is to break the delusion of ‘Ignorance’, which is the initial cause, and Ignorance itself is unknown, thus all is within delusion and the unknown.
第廿六回 六道輪迴
One must stand firm on the path of the Golden Mean, which is to remain balanced and impartial, called the Mean! This is the balance between ascending and descending, determined by the choices made. Descending is a very easy path, often driven by the force of attachment and impetus, leading one into the Asura Realm, the Hell Realm!
第廿七回 含因改造
One must tread as if on thin ice even in times of peace and prosperity, viewing all good fortune and blessings with an Ordinary Mind (píng cháng xīn), an equal mind, and a humble heart. Thus, one will not give rise to arrogance, pride, or a haughty demeanor. Regarding the good and evil consequences of karma, before the Latent Cause (Hán Yīn) is transformed, no one can know how it will bear fruit.
第廿八回 生歡喜心
Thus, with a true heart of joy, one can achieve blessings and virtue, as well as wealth and virtue. This is the most beloved deity of humankind, known as the God of Fortune and Virtue (Fú Dé Zhèng Shén)! By resonating with oneself and transforming karmic conditions and retribution, one can use a heart of joy, gratitude, fulfillment, and willingness to place oneself in a humble position.
第廿九回 觀念轉化
‘Creating causes on causes, and effects on effects’ is the essence of sentient beings. Immortals and Buddhas, however, ‘cut off causes on causes’ and do not enter the cycle of karmic retribution. Regarding one’s own thought reasoning, it is not immutable. It can be transformed through the conditions of human governance. Every religious doctrine, in essence, restricts sentient beings within the bounds of what is permissible and what is not.
第三十回 落實生活
If one cannot penetrate the process of Yīn Yuán (Karmic Conditions) and Fú Bào (Karmic reward / Blessings), one will inevitably reduce the opportunities for the fulfillment of life's nourishment, and will be unable to expand one's Fú Bào (Karmic reward / Blessings) within the cycle of life. The cultivation of good virtue and favorable conditions is of utmost importance, as it determines whether one will have sufficient Fú Bào (Karmic reward / Blessings) and benefactors in the present.
第卅一回 當下實行
The waves of the Yangtze River push forward the old, 
And the new waves rise and swell far and wide.
第卅二回 逍遙自在
This will negate the method of cultivation that leads to freedom and ease, often being restricted by the act of cultivation itself. This is the most difficult delusion for sentient beings to transcend today! Religious teaching and transformation must be premised on the cultivation of 'not repeating the same mistake,' so that when one makes a mistake and transgresses the precepts and regulations, one must be brave enough to take responsibility and correct the error.
第卅三回 了無罣礙
If, when compared to the universe, human beings are like ants, and like ephemeral insects; when compared to the vast expanse of heaven and earth, one must understand: how insignificant and helpless life is! One must strive to let go and release oneself, for this is the true path!
第卅四回 福德無窮
I ask the sentient beings: Can you possess this great love and make sacrifices and contributions? Can you extend your virtue to all beings and all things, even if it means reducing your own enjoyment, and giving away your surplus blessings to all beings and all things? The karmic rewards returned by heaven and earth are not something that ordinary beings can easily understand or experience.
第卅五回 真如實性
Humans are beings of flesh and blood, and this physical form is the seed of both ascending to Heaven and descending to Hell. The benchmark lies in the actions one should take in the human world. One cannot escape the trials of human life, and it is necessary to personally experience and verify the present life. No one can substitute for this, as it is the sum of one's own actions and deeds.
第卅六回 金品蓮台
Can they let go of their attachments and transform their latent causes? No! All is the sacred mission decreed by the Azure Heaven. The 'Transmission of the Heavenly Brush of Principle' has facilitated the establishment of the Veneration of the Heart, gathering the virtuous beings to form a 'vanguard of human transformation'. This karmic condition was determined twenty-seven years ago, and only now has there been a small measure of success.
◆ Postfaces & Praises ◆
跋.凡例
Supreme Daoist Ancestor 道德天尊 descends to write the preface at
Reading of the Edict
◆ Prefaces ◆
編輯誌
It is necessary to take "Yogācāra theory" as the central idea, to establish "Yogācāra concepts," and to implement "Yogācāra practices." By practicing Yogācāra, one can follow the norms of the human world, grow and practice oneself! To implement Yogācāra practices in the human world, one can achieve the realm of the Mahayana Bodhisattva path and the enlightened state of compassionate beings.
推薦序
In fact, each level of the Great Way Series of heavenly books is divided into nine grades, and within the lower grades, there are twenty-seven levels; within the middle grades, there are also twenty-seven levels; and within the upper grades, there are twenty-seven levels as well. In total, there are eighty-one levels, which are the conditions for passing from the lower grades to the upper grades.
懿旨
Residing in the Holy Land of Reason, I observe the myriad spirits in the Southern Continent, who are mired in the world of five turbidities and find it difficult to return and meet Mother. Therefore, I often stand by the door, yearning for the spirits to return. Due to the difficulty in connecting the hearts of the spirits with mine, I am unable to achieve a harmonious union, which causes me great sorrow!
序
By the mandate of Heaven — the 22nd day of the 2nd lunar month, Wuyin (Year of the Earth Tiger) at the hour of xu (7–9 p.m.)
◆ Main Text ◆
第一回 人生目的
In the human world, wisdom must surpass blessings, so that one does not create karma through ignorance, nor fall into the cycle of saṃsāra. It is essential to understand that ‘blessings and wisdom’ complement each other. Only then will one have both ‘wisdom and karmic reward’ in full measure, and not fall into the trap of lacking blessings, thereby entering a difficult path of cultivation.
第二回 行菩薩道
Again, timely guidance and education provide a good opportunity, which is the recombination of accumulated experience! In the process of cultivation, it is nothing more than to improve past mistakes and correct deviant behavior. Through such corrections, one can recombine worldly experiences, thereby implementing survival experience into daily life, and surely benefit from it.
第三回 上求下化
Seeking wisdom above is a boundless realm, in the pursuit of ignorance. If one can achieve 'non-ignorance of non-ignorance,' one can certainly open the path of ignorance. If all sentient beings and Buddhas and Bodhisattvas lack the accumulation of wisdom and experience, it is impossible to achieve the investigation of ignorance. Ignorance itself is the point of transformation for all wisdom and experience.
第四回 自利利他
It is essential to possess 'patience,' for at times, when the Dao Hall accomplishes the teaching and transformation of sentient beings, patience often proves more useful than faith or enthusiasm. Seeking self-benefit above and transforming others below, one must pass through the Bodhisattva path of 'Awakening to Sentient Beings' to reach the state of 'Awakening Sentience,' guiding all beings to return!
第五回 犧牲奉獻
In the process of human creation, since the beginning of humanity, humans have had the ability to think and reason, transforming the workings of Heaven and Earth. They coexist and flourish equally with all living beings, achieving oneness with all things! Heaven and Earth will not allow humans to act excessively; it would be too easy for Heaven and Earth to counteract human actions!
第六回 捨己成全
How can one regain an ethereal celestial body? It is necessary to lighten the load in the world by casting aside all attachments. Do humans understand that attachments are indeed obstacles? If not, it is difficult to regain an ethereal celestial body, for they cannot let go and cannot fulfill the needs of the masses. Thus, it is said: between Heaven and Earth, there are unalterable laws.
第七回 天地有情
The grace and virtue of the heavens and earth extend to all living beings, regardless of human unkindness. Humans can change through religious Jiào Huà (Teaching and Transformation). The survival conditions of humans and all living beings are interdependent, coexisting, and co-flourishing. These conditions can be achieved through human Cí Bēi Xǐ Shě (Four Immeasurables), and even more so through Wú Yuán Dà Cí (Great Compassion Without Conditions) and Tóng Tǐ Dà Bēi (Great Sympathy as One Body).
第八回 眾生有愛
In the human process of survival, every step is influenced by previous Hán Yīn (Latent Cause) and shaped by one's own experience. The accumulation of experience can sometimes transform adverse karmic causes into good results. Yet, how should beings navigate the realms of emotion, love, and desire in the human world? Can one truly be the master of oneself? Not necessarily!
第九回 誓渡眾生
Can such conditions be fulfilled? Nay! For all must bear their own causes and effects, and receive their own karmic retribution, in accordance with the law of Yīn Guǒ. If a sage or Buddha, out of compassion, were to transfer their own merits to sentient beings, how then could they achieve their own status as a sage or Buddha?
第十回 誓斷煩惱
In this process, if one cannot fully understand the origins and developments of matters, one cannot break through the causes of afflictions, nor can the same method be used to resolve the obstacles of Wú Míng (Ignorance) for all sentient beings! For human survival and its troubles, it is necessary to have knowledge and experience that can be transformed and applied, leading to the next instance of wisdom benefiting the individual.
第十一回 誓學法門（真理）
Vowing to study the Dharmas, vowing to study the truth, and vowing to study the true essence are essential courses in the teachings of both Buddhism and Daoism. How can one transform the thoughts and ideas of practitioners? It is necessary for the sages, Buddhas, and Bodhisattvas to have a fundamental approach in their teachings, thereby requiring sentient beings to diligently study the truth and transform themselves through these teachings.
第十二回 誓成佛道
I ask the world: Can such a person truly return? One must know oneself, without asking others. Reflecting inwardly, one will surely know one’s own state. Can one return to the Immortal Realm of the Infinite or the Pure Land? It is very difficult! If one is covered in defilements, it is impossible to regain the lightness of the celestial body, and how can one return to the pure and true self-nature? It is uncertain!
第十三回 內果外功
Time does not wait for us, desires cannot be fulfilled, and suffering from unattainable goals... These myriad adversities and setbacks, these unsatisfactory and unfulfilled circumstances, must be observed to see if they give rise to anger, resentment, dissatisfaction, and various other mental states. Such movements of the heart can be seen by the Azure Heaven and the immortals and Buddhas, and they will manifest as a halo above the head.
第十四回 心性心魔
They believe that they have received a great and noble heavenly mandate, and that the universal transformation can only be accomplished by them, thinking, 'If not me, then who?' Such a notion of cause and effect has already led them into the demonic realm. The Buddha-nature (Fó Xìng) and the demonic nature are two sides of the same coin, stored within the Ālaya consciousness (ā lài yē shí), where the True Suchness (Zhēn Rú) has been tainted.
第十五回 降伏心魔
Subduing the Heart-demons—this is the taming (伏) of the Heart-monkey and intention-horse. It is necessary to restrain the Heart-monkey and subdue the intention-horse, so that it becomes gentle and does not gallop for thousands of miles. Only then can one truly be the master of oneself. This condition can transform one’s thoughts and views. 'Heart-monkey and intention-horse' is precisely the daily thought and view that each sentient being encounters.
第十六回 淨化靈性
The spirit must be nourished through religious teaching and purification, to completely cleanse the defiled consciousness. Otherwise, being immersed in the human world, sentient beings will find it impossible to achieve concentration and stillness, and their heart-thoughts and conscious mind will be driven by what they see, think, and contemplate, leading to the issuance of commands to the eyes, ears, nose, tongue, and body.
第十七回 心魔化除
Buddha-nature: is the essence of all sentient beings; demon-nature: is also the essence of all sentient beings. How, then, can one manifest Buddha-nature and transform demon-nature? It is by maintaining a neutral perspective within oneself—following the path of the Golden Mean, avoiding extremes on either side. When demon-nature arises to disturb, Buddha-nature retreats to one side; when Buddha-nature is manifested, demon-nature temporarily dissipates.
第十八回 淨化內性
Chóng Xīn (崇心) provides commentary on the 'Heavenly Scriptures of the Great Way,' truly implementing it in the human world, to create a world of sentient beings that can reach the realm of the Mahāyāna Bodhisattva path. With the fullness of Prajñā (Wisdom), one can guide the essence of the 'Confucian, Daoist, and Buddhist' teachings, evolving and applying them in the human world, and integrating them into the Bodhisattva path.
第十九回 內性自淨
The multitude of human beings often discard and preserve, yet find it insufficient; thus, they often waver and lose the ability to make decisive judgments, leading to loss. As the ancients said, 'Ten thousand pieces of gold may be scattered, but they will return.' The amount of physical sustenance consumed by humans from childhood to old age, if accumulated, would be enough to fill a city or a region.
第二十回 佛性彰顯
Nor shall all divine tasks be revealed at once! It is necessary to observe whether the virtuous scholars of Chongxin possess the true essence of 'Embodiment of Heaven's Way and Proclaiming Heaven's Teachings (dài tiān xuān huà)'? Whether they can sustain the teaching and transformation (jiào huà) over the long term? Only by fostering more virtuous connections and reuniting them can the fundamental mission of Chongxin be promoted and expanded.
第廿一回 佛性再顯
The manifestation of Buddha-nature is found in the essence of one's self-nature, it is expressed outwardly through the inner heart, leading to the improvement of one's countenance. A face once marked by extreme wickedness can be transformed into one of benevolence through good guidance. How then should sentient beings guide their self-nature into the ‘Ān Mó Luó Shí’? This is the harbinger of the re-emergence of Buddha-nature!
第廿二回 唯識理論
Why should the Veneration of the Heart undertake this holy mission? In the process of Teaching and Transformation, the Veneration of the Heart is uniquely favored by Heaven, and this is not without reason. Furthermore, the brush of principle guides all virtuous beings towards the Lotus Buddha-Realm for their accomplishment; henceforth, the Azure Heaven will directly oversee, and any deviation, error, or slackness will be met with strict punishment!
第廿三回 唯識觀念
To understand its meaning, one must grasp the 'doctrine of the heart-mind' and the 'doctrine of consciousness and perception,' thereby achieving the rank of Bodhisattva, surpassing the nine grades of the lotus throne. This involves the comprehensive integration of heart-mind and conscious mind, and to achieve the rank of Bodhisattva, one must pass through the eighty-one stages, reaching the highest grade of rebirth, which is the fruit of Bodhisattvahood, surpassing the nine grades of the lotus throne.
第廿四回 唯識行徑
Life experiences must be systematically integrated to truly apply to one's own life domain. Each process is merely a recombination and development of life experiences. It is necessary to truly implement this in one's own life, to see if one can be the master of one's own life space. This is unknown.
第廿五回 十二因緣
How can ‘Ignorance’ be dissolved? Creation and development are necessary! This is also through the ‘movement of action’. Before the movement of ‘action’ begins, it is merely the transformation of ‘consciousness seeds’. These ‘seeds’ must be received by the sixth consciousness, thereby activating everything in the Dharma realm, which is the realm of actual phenomena, the fundamental basis of human existence.
第廿六回 六道輪迴
It is precisely one's own actions and deeds that determine this! Yet, through the teachings and transformations of the Azure Heaven, one can adjust and transform one's originally rigid thoughts and concepts, thereby achieving the desired rank and conditions within the Six Realms according to one's own vow and power. Thus, the pursuit of elevation is accomplished through the adjustment of thoughts and ideas in the human world.
第廿七回 含因改造
If one does not create evil causes, one will not suffer evil consequences. This is the correct understanding, as the Bodhisattva fears the cause, while sentient beings fear the effect. The Bodhisattva can sever the cause, but sentient beings cannot, and thus they must enter into the realm of consequences, which are the results of all past actions, providing them with opportunities for learning.
第廿八回 生歡喜心
Karmic Creditors (yuān qīn zhài zhǔ) observe one's mindset, especially the heart of repentance and compassion. With such heart-thoughts (xīn niàn), the karmic retribution and conditions can be mitigated or reduced, leading to the future achievement of good karmic rewards (fú bào). When the heart of 'joy, willingness, fulfillment, gratitude, and repentance' is established, not only does it address the karmic retribution, but it also allows Karmic Creditors to find a way to reconcile, thus creating many opportunities.
第廿九回 觀念轉化
If one refrains from what can be done, it is the non-creation of causes; if one does what should not be done, it is the creation of karmic obstacles. The formation of causes and karmic obstacles is precisely the boundary between what can and cannot be done. Humans often believe that their perceptions are entirely accurate, yet they do not realize that sometimes their perceptions are only a part of the whole.
第三十回 落實生活
If a cultivator encounters wicked and malevolent people in the secular world, it will certainly diminish the Fú Bào (Karmic reward / Blessings) one possesses in the mundane realm, and one will be immediately harmed by these secular malefactors. However, the cultivation of good virtue and favorable conditions can certainly alter the likelihood of encountering such malevolent beings and the trials they bring.
第卅一回 當下實行
The old waves cannot return and have no hope, 
Thus they end upon the sandy shore.
第卅二回 逍遙自在
In the next instance, one must not repeat the same mistake, which is a sign of respect for the principle of ‘no second offense.’ How does this precept and regulation concern you? To cultivate in true freedom and ease is to be unobstructed by delusion, unbound by constraints, and unfettered by precepts and regulations. Only then can one truly achieve freedom and ease, the hallmark of a practitioner of the Way.
第卅三回 了無罣礙
Only then can one integrate life, heaven, and earth, and the universe into a harmonious whole, coming and going as the Tathāgata, thus achieving 'no attachments' and 'no hindrances' in the human world. The balance point grows in equilibrium, and in the context of life, it is merely a continuation within the cycle of Lún Huí (Saṃsāra), unable to be dominated from beginning to end.
第卅四回 福德無窮
Blessings and virtuous deeds can be fully realized in the present moment; it is within one's own power to possess them, and to enable all sentient beings to possess them. One can achieve fullness for oneself and for all sentient beings, which is the very purpose of 'the path of the Bodhisattva.' Seeking one's own benefit above and transforming others below, one can both perfect oneself and benefit all sentient beings. This is the true intention behind the 'Heavenly Scriptures of the Great Way.'
第卅五回 真如實性
The Law of Cause and Effect: In the process of playing out the steps of life, no sentient being can escape the law of cause and effect to directly reach the Blissful Land of Immortals, the Infinite Realm of Principle, the Void Heaven, or the Cosmic Heaven. Sentient beings, with their physical bodies, can transform their past negative Hán Yīn (Latent Cause) in this very life, using their present physical form to prepare for their return.
第卅六回 金品蓮台
Therefore, it is just the beginning. The pressures, setbacks, and heartaches endured by the 'Transmission of the Heavenly Brush of Principle' are not processes that the virtuous beings can fully understand. Hence, the Unborn Sovereign Mother specially bestowed a reward upon the completion of 'The True Interpretation of the Great Way', revealing this unworldly heavenly secret through the compositions within the Heavenly Scriptures.
◆ Postfaces & Praises ◆
跋.凡例
Wuji Great Daoist Temple 懿敕崇心堂
By the Grace of
◆ Prefaces ◆
編輯誌
One must be the master of oneself and not fall into the cycle of samsāra again. One must hold the direction one should take, not entering the realm of ignorance and lack of knowledge. One should take Yogācāra theory as the foundation of central thought, establish the transformation of Yogācāra concepts, and surely achieve the implementation of Yogācāra practices, thereby growing in wisdom and transcending.
推薦序
The Golden Lotus Platform – although not explicitly recorded in the Buddhist scriptures, was not used by the Buddha during his time because the Buddhist tradition already had the Nine Grades of the Lotus Platform. Why use the term "Golden Lotus Platform"? Moreover, after achieving the rank of Bodhisattva and before entering the rank of Buddha, one must transcend the "Nine Grades of the Lotus Platform" and directly transform into the "Golden Lotus Platform."
懿旨
In the one and a half years since the establishment of Chongxin Hall, we have completed the writing of two celestial books, "The Great Way's Return" and "The True Meaning of the Great Way," all for the purpose of guiding the myriad spirits to return, to walk the path of truth toward the Wú Jí (無極) heavenly ladder. This endeavor practically accumulates the resources needed for the spirits to return to Wú Jí (無極), making Chongxin Hall a place of reliance in this era.
序
Nán Píng Dào Jì Gǔ Fó (Ancient Buddha Dào Jì of the Southern Screen)
◆ Main Text ◆
第一回 人生目的
In the present age, which differs from the past, humanity looks forward to money, pursuing material desires and the enjoyment of life, being driven by material desires. Few seek the spiritual realm of inner peace and enlightenment, and even fewer pursue the Mahāyāna Bodhisattva path, the realm of awakening to sentient beings, to reach the Pure Land of the Buddha, the realm of ultimate bliss!
第二回 行菩薩道
Sometimes, when a matter arises, it should be easy to pass through, but human thought complicates it, leading to a situation where it becomes difficult to resolve simply. One must then face the disturbances of difficulties that disrupt the mind. Such problems can be understood as arising from one's own Wú Míng (Ignorance) or delusion.
第三回 上求下化
Guiding and transforming below is a natural duty, each generation must pass it on to the next; the knowledge and experience of our predecessors should be applied appropriately to minimize obstacles.
第四回 自利利他
The 'purpose of life' is to 'tread the Bodhisattva path.' One must 'seek Wisdom' to 'transform sentient beings' and guide them. This begins with 'benefiting oneself,' after which one can more richly 'benefit others and achieve success.' In the face of human ignorance and delusions, such transformation and elevation are essential.
第五回 犧牲奉獻
'Human determination can overcome Heaven,' but this must be with the consent and allowance of the Azure Heaven. Otherwise, from ancient times to the present, who has been able to survive long in the human world through the combination of Yin and Yang? It is all 'human difficulty in overcoming Heaven'! By fully manifesting the inherent nature of humanity, spreading the spirit of universal love, one is proclaiming the Buddha-nature!
第六回 捨己成全
One must 'let go and see clearly.' All things are but karmic connections (circles) that come and go, and come again as circles. Life is such, and the lives of Immortals and Buddhas are no different. How can one learn to follow in their footsteps? It is by being able to sacrifice oneself, to fulfill the love, the remaining blessings, and the aversions one has, without being swayed by the material circumstances of the world.
第七回 天地有情
The heavens and earth are sentient, impartial in their covering and shining, and even more so in the karmic consequences of human actions. They provide a space for survival filled with blessings, longevity, and prosperity, and also form the basis of misfortune and loss. Each being's Fú Bào (Karmic reward / Blessings) and misfortune are the result of their actions in the mundane world, where the balance of good and bad is constantly shifting. Therefore, the heavens and earth are supremely just and without bias.
第八回 眾生有愛
Each person's living environment is different, making it difficult to apply a single model that suits all beings, thus forming varied life experiences. In this way, humans are situated within the knowledge they can comprehend and the habits formed through their life processes, placing themselves in the realms of good and evil, right and wrong, and truth and falsehood.
第九回 誓渡眾生
Such an act would contravene the established law of Yīn Guǒ. All human actions and deeds are precisely the result of causes and effects! Each human being must rely on their own deeds and merits to balance and overcome their karmic obstacles. It is not fitting for sages or Buddhas to use their own merits to repay the karmic debts of sentient beings.
第十回 誓斷煩惱
Why, in the present era, do sentient beings not sever the causes of affliction after being influenced by religious teachings? Instead, they often increase their afflictions, leading to more severe karmic entanglements? This is because every aspect and process of life is influenced by past experiences and education. For each sentient being, it depends on whether they can possess a rich life experience and a complete cultivation process. If they cannot actually pass through education and the transmission of experience, how can they accumulate substantial experience?
第十一回 誓學法門（真理）
Human beings, in their practice, often fall into delusion, with few able to integrate and comprehend fully. They continuously suffer from the manifestation of Wú Míng (Ignorance) and are frequently invaded by ignorance and influenced by lack of knowledge. There must be many points of doubt and confusion, but it is essential to break through these barriers to foster faith and commitment in one's practice.
第十二回 誓成佛道
How can one achieve the supreme path of Buddhahood? It is indeed difficult! To return and achieve the supreme path of Buddhahood, one must first possess Prajñā Wisdom. Without great wisdom, one will remain an ordinary sentient being! The Six Pāramitās and ten thousand practices must begin with wisdom.
第十三回 內果外功
There is no need to observe the thought-intention or the conscious mind's activity; merely by looking at the colors above the head, one can see clearly. By diligently cultivating external merit, one can nurture internal fruit. This internal fruit is achieved through the practice of 'precept-keeping, meditative concentration, and wisdom.' Through 'precept-keeping, meditative concentration, and wisdom,' one can develop faith, and thus reach the stage of 'faith, vow, and action' to grow.
第十四回 心性心魔
If one does not act according to their self-nature (zì xìng) and does not live according to their heavenly nature, they will be swayed by their innate nature, which is the demonic nature. The heavenly nature is the heart's true nature, and the self-nature is the original spirit. Regardless of the world one enters, the convergence of causes and conditions (yīn yuán hé hé) will always have a beginning and an end, but the original spirit (běn líng) has no beginning or end.
第十五回 降伏心魔
And how is this subdual achieved? It is necessary to gradually manifest one’s Buddha-nature. Otherwise, when the Buddha-nature is not evident and the demonic nature rises, how can one achieve completion? It is said: 'When the Dao rises by a foot, the demons rise by a fathom; when the Dao rises by a fathom, the demons are on top.' However! This is not due to external demons, but rather to one’s own inner thoughts—Heart-demons.
第十六回 淨化靈性
The interconnection of what the eyes see, the ears hear, the nose smells, the tongue tastes, and the body moves, forms a series of events from beginning to end, brought about by the convergence of causes and conditions. The purification of the spirit and the calming of the spirit are closely related. When the heart-thoughts and conscious mind are not purified, they can run wild for thousands of miles.
第十七回 心魔化除
In demon-nature: if what is seen, dreamed, or displayed is not correct, this is the boundary between Buddha-nature and demon-nature. If so, one can achieve the transformation of sentient beings through the opposite path, which is the correct way! If, at the moment of the arising of heart and movement of thought, one does not regard it as the realm of the Buddha, one will not fall into the realm of the demon. What is the reason for this?
第十八回 淨化內性
To promote the cultivation of the Tiān Dào (Heavenly Dao) disciples, so that they may truly transform themselves, no longer holding onto the erroneous belief that 'I am the greatest, I am the highest, I am the most superior, and only I can return.' By letting go of such attachments, one can integrate the teachings of the three traditions into a single, true and equal cultivation path! Regardless of whether it is the doctrines of Buddhism, Daoism, or Confucianism, they are all the same.
第十九回 內性自淨
Each day, the material consumed: if treated as waste, the food that humans eat is often unsuitable, and they drown themselves in it. The true spiritual sustenance that benefits them is exceedingly rare. The reason for the sinking of sentient beings into the wǔ zhuó è shì (Five Turbidities of the Evil World) lies herein. If the xīn xìng (Mind and Nature) does not rely on oneself for purification, how can there be any elevation and transcendence?
第二十回 佛性彰顯
Previously, the Unborn Sovereign Mother (wú jí huáng mǔ) decreed that the purpose of 'Chongxin Establishing the Apricot Altar (xìng tán)' shall never change. This is to ensure that Chongxin can master the new method, completely breaking away from the past corruption of the Apricot Altar, and better meeting the needs of the current era. By doing so, it can widely guide sentient beings to return, which is the true purpose of establishing the Chongxin Hall.
第廿一回 佛性再顯
Each sentient being should cultivate themselves, beginning with the transformation of their self-nature! Human beings are formed from the union of Buddha and Mara. If there were only Buddha and no Mara, there would be no way to see the course of examination and its results. If there were only Mara and no Buddha, it would be impossible to guide a life towards the light. Entering into religious faith necessitates the transformation of the mind and nature!
第廿二回 唯識理論
The first level of the theory of consciousness-only: human life possesses a semblance of truth.
第廿三回 唯識觀念
The concept of 'Mind and Nature' is inherently present, but if one's thoughts do not transform, it is very difficult to cultivate.
第廿四回 唯識行徑
If one can be fully aware of all one's actions, one will know how to act. This awareness of the Path of Consciousness in all life domains must establish the 'Principle of Consciousness' within the Mind and Nature of all beings. Only then can the 'Concept of Consciousness' be established in one's own heart, and the 'Path of Consciousness' be truly implemented in life.
第廿五回 十二因緣
Only by gathering consciousness through the eye, ear, nose, tongue, and body, and adding the issuance of ‘thought-intention’, can there be the promotion of ‘name and form’. Name and form are unaltered by the environment, so how does one desire to act? One is influenced by external conditions, which must be observed and felt through the ‘six sense organs’, thus becoming the cause of ‘contact’.
第廿六回 六道輪迴
This can facilitate the human world, providing the conditions and opportunities for achieving higher ranks. In the present era, where all teachings are flourishing and everyone speaks of the salvation of sentient beings, who can truly act on behalf of the Azure Heaven to propagate the Great Way? It is not certain! One must discern whether it is a provisional teaching or a definitive teaching.
第廿七回 含因改造
Regardless of any karmic conditions and consequences, when good karmic conditions arise, they will certainly bring peace and prosperity to sentient beings. If peace and prosperity are too prolonged, one may unknowingly accumulate many karmic effects. Observing all sentient beings under Heaven, this has been true in the past, is true in the present, and should not be true in the future!
第廿八回 生歡喜心
By the aid of immortals and Buddhas, all obstacles can be transformed, and the karmic conditions and blessings can be redirected. By inserting a foot into the convergence of causes and conditions (yīn yuán hé hé), one can achieve both personal and collective blessings and wealth, and also eliminate the retribution from Karmic Creditors. What do you think of this? It is beneficial to cultivate a heart of joy in each day.
第廿九回 觀念轉化
There is a part that, although personally observed, is difficult to fully understand. If one acts based on partial understanding, one will inevitably fall into an inescapable error, thereby misleading one's own perspective. This leads to the solidification of thought and deviation in behavior, and one may even believe that one is correct and right, despite the consequences.
第三十回 落實生活
To change the opportunities for good fortune and prosperity in the human world, one must reduce the obstacles of adversity and dissatisfaction. The cultivation of good virtue and favorable conditions is a crucial concept that practitioners must always bear in mind, in order to truly integrate it into daily life. If one cultivates merely for the sake of cultivation, one will inevitably encounter many difficulties and trials.
第卅一回 當下實行
After another twenty years, the most advanced computers of today will all become ancient relics. How should we create new opportunities? We must understand that we should not be rigid, should not cling, and should not be arrogant. We should not hold the notion that we are the best or the greatest. It is said:
第卅二回 逍遙自在
Otherwise, all efforts are merely for the sake of cultivation, leading oneself into the depths of suffering. This is certainly not the path that cultivation should take! True cultivation brings increasing joy, increasing freedom, and increasing ease. This is the genuine process of cultivation, which is facilitated by the principle of ‘no second offense,’ necessitating the transformation and elevation of negative latent causes.
第卅三回 了無罣礙
The human survival process, if one cannot let go and release, will lead to a mere preparation for the next life within the cycle of Lún Huí (Saṃsāra)! Such conditions necessitate a harmonious alignment with life, heaven, and earth, and the universe, to truly understand one's insignificance!
第卅四回 福德無窮
If one can truly understand this, one can certainly transform oneself in the present moment and enter the realm and stage of 'Bodhisattva Path Awakening to Sentient Beings.' Through blessings, one can attain boundless abundance and share it endlessly with all human beings. One can also achieve the fullness and expansion of 'wisdom.' This is the fundamental aim of the establishment of the Chongxin Hall.
第卅五回 真如實性
All necessary provisions must be complete to prevent one from falling into the Six Realms of Saṃsāra. If one's Self-nature (zì xìng) is buried in the realm of decline, when will they be able to return? The opportunity is exceedingly remote! Moreover, the role played by the physical body in the 'Suchness and True Nature' is a condition that no sentient being can transcend.
第卅六回 金品蓮台
This reward is for the hard work and actions, sacrifices and contributions of the virtuous beings of the Veneration of the Heart. In the educational and transformative work of establishing the Veneration of the Heart, this sacred mission is pioneered by them, 'setting the standards of the Apricot Altar' to establish the foundation and guidelines. This is the necessary responsibility and mindset for the vanguard of this era.
◆ Postfaces & Praises ◆
跋.凡例
Ding hour of the sixth day of the sixth month of the year 戊寅年六月六日戌时
完書繳旨
Empress Mother of the Boundless, Dà Tiānzūn (Great Celestial Venerable) says:
◆ Prefaces ◆
編輯誌
The realm of the Mahayana Bodhisattva path and enlightened beings can only be achieved by purifying the "ālaya-vijñāna" of the "Twelve Nidānas" in the human world, thereby manifesting the "amalavijñāna" and the true Buddha nature. This is the necessary scope of understanding at each stage, promoting the practice of the Mahayana Bodhisattva path and the enlightened state of compassionate beings, thus entering the realm of the Lotus Buddha Fruit (Land).
推薦序
The Golden Lotus Platform: as a revelation of the heavenly secrets, it enables the practice of the Mahayana Bodhisattva Path in the world of sentient beings, leading to the understanding that sentient beings must prepare to return to the world of reality. This is the necessary cognition to achieve the "Golden Lotus Platform." Furthermore, sentient beings often look outward; can they look inward and manifest the "subtle consciousness"?
懿旨
Especially, the spirits have shown unwavering resolve, completing the heavenly mission and the mission of Mother, which brings me great comfort! Now, I specially descend with another celestial book, titled "The Great Way's Norms," which will complement and shine alongside the series of the Great Way, guiding the myriad original spirits in the mundane world to return to the heavenly ladder and directly reach the Holy Realm of Wú Jí (無極), as Mother desires.
序
The old monk returns,  　Chóng Xīn writes the book
◆ Main Text ◆
第一回 人生目的
The works of the Chongxin series, ‘The Great Way Series of Heavenly Scriptures,’ each volume elucidates the realm of the Mahāyāna Bodhisattva path. The aim is to transform and adjust the cultivation of sentient beings in the human world, so that they do not wait until the end of their lives to discuss their merits and ranks. Instead, they should already possess the ‘Bodhisattva path’ and the realm of awakening to sentient beings in this lifetime.
第二回 行菩薩道
The accumulation of various experiences in the human world, from the initial state of ignorance to the enlightened improvement, is achieved through the "Awakening of Sentient Beings." In life, one can awaken to past errors and refine one's accumulated experiences, reorganizing the system of thought. Thus, one can certainly progress from understanding to the "Realization of Enlightenment" as a testament to such insight.
第三回 上求下化
From the obscurity of the void, the process of attaining enlightenment is thus, for both human life in this world and for immortals and Buddhas, bodhisattvas as well; without personal experience and verification, and the synthesis of the entire mental journey, it is indeed difficult to achieve such enlightenment when one experiences life; it is essential to transform ignorance into experience and wisdom, thereby knowing the benefit of the present moment!
第四回 自利利他
The original intent of the 'Great Dao's norms' lies herein, to nourish sentient beings through the actions of the Bodhisattva path. This is not only a sacred duty of the revered mind but also a sacred duty of all virtuous beings and the world's sentient beings. This era is marked by guiding beings to return, and it is truly by practicing the Bodhisattva path in the world that one can achieve success.
第五回 犧牲奉獻
Sacrifice and dedication are two inseparable components. One who can sacrifice may not necessarily be able to dedicate, and one who can dedicate may not necessarily need to sacrifice. It is necessary for both to combine to achieve sacrifice and dedication. Dedication must be willing and heartfelt, selfless and effortless, to reach the first lesson of the Bodhisattva path.
第六回 捨己成全
One must transform one's own spirit. How can one regain an ethereal celestial body? By seeing clearly and letting go, not only fulfilling oneself but also the masses. What do you say? To sacrifice oneself for the masses is no easy task; humans are obstructed by their own possessions and cannot fulfill the needs of all sentient beings.
第七回 天地有情
Humans, in their actions, achieve a world of sentiment and desire. By awakening to the sentient world of all beings, humans must undergo transformation in their survival process. This involves rectifying the adverse Hán Yīn (Latent Cause) accumulated over many lifetimes. Through such rectification, humans can establish a good example in the world, demonstrating virtuous conduct that benefits both self and others.
第八回 眾生有愛
Unable to foresee their future, when confronted with the impact of Wú Míng (Ignorance), how should one play their role well? How should one learn and act when experience is not yet abundant? This is the key to being a true master in the mundane world, not merely a physical body, but a being with a vibrant spirit, not like a walking corpse devoid of spiritual essence.
第九回 誓渡眾生
Considering the power and merit of a single sage or Buddha, how could they withstand the constant transfer of their own merits, thus forming karmic conditions and retribution, and still remain subject to the law of Yīn Guǒ? Each must repay their own karmic debts. Extensive salvation of sentient beings is a necessary action, whether in Buddhism, Taoism, or Tiān Dào! Yet, why is it that sentient beings cannot be truly guided back to the path?
第十回 誓斷煩惱
When afflictions are obstructed, they continue to grow, and every matter is influenced by them. How can the seeds of Pú Tí (Bodhi) grow? One must increase one’s knowledge and experience through ‘much hearing,’ passing through the stages of hearing, thinking, and cultivation to achieve the causes of Pú Tí (Bodhi). Only then can one break through the seeds of afflictions and transform them, entering the realm of no worry and no affliction.
第十一回 誓學法門（真理）
This is the principle that 'great doubt engenders great faith, moderate doubt engenders moderate faith, small doubt engenders small faith, and no doubt leads to no belief at all.' Each sentient being must learn from the footsteps of the sages, Buddhas, and Bodhisattvas. How can one strive to learn and advance? Each must have their own method of learning, one that they enjoy and are willing to follow, for growth.
第十二回 誓成佛道
If one lacks the Six Pāramitās and ten thousand practices, one cannot attain the same quality and substance, and thus lacks the necessary provisions to return. Human beings often suffer from the inflation of self-consciousness and the expansion of self-attitude, which defile their originally pure and good nature. To return to the clear and pure original spirit is indeed difficult!
第十三回 內果外功
If the beings lack 'precept-keeping, meditative concentration, and wisdom' and 'faith, vow, and action,' it is impossible to achieve success in the mortal world. One must practice the combination of the 'Six Pāramitās,' which are 'giving, precept-keeping, patience, diligence, meditative concentration, and wisdom.' It is through precepts and regulations that internal fruit is achieved.
第十四回 心性心魔
Proclaim the true meaning of the Pre-heaven, and walk the Great Way of Heaven and Earth.
第十五回 降伏心魔
The Mind and Nature are inherently pure. If one enters the realm of demonic influence, the Mind and Nature will be defiled and transformed into demonic nature. To restore one’s Original Nature to purity, it is necessary to 'stabilize the heart, not give rise to thoughts, calm the intention, not move the consciousness, and purify the nature.' Only then can one return to the natural Original Nature, and it is through the Buddha-nature that the demonic nature is purified!
第十六回 淨化靈性
Thus, what humans can do is merely walk or use mechanical means of transportation, and they cannot instantly traverse thousands of miles. However, human heart-thoughts and conscious mind can at any moment soar to the celestial realms and descend to the netherworlds, experiencing nine thousand cycles of birth and death in an instant, all led by the heart-monkey and intention-horse.
第十七回 心魔化除
If demon-nature manifests and cannot be transformed by Buddha-nature, one should withdraw: not thinking, not contemplating, not observing, not imagining. One must not engage in deep reflection on anything, but rather, fix the heart in non-arising, the thought in non-movement, the intention in non-shaking, and the consciousness in non-turning. Through this, one can integrate and refine both Buddha and demon in heart-thought and conscious mind.
第十八回 淨化內性
Chóng Xīn (崇心) can integrate and grow, providing true opportunities for oneself and sentient beings. Therefore, the 'Confucian Sage Teaching' of Chóng Xīn (崇心) naturally achieves the fundamental basis of the 'College of the Infinite Great Way' in the human world. We observe whether the virtuous disciples of Chóng Xīn (崇心) are earnest, sincere, and truly speaking on behalf of the Shàng Cāng (Azure Heaven).
第十九回 內性自淨
Thus, it accumulates: the unsuitable material and spiritual sustenance for the individual, which cannot lead to self-achievement. Sentient beings are often misled and seduced by external conditions, leading to a loss of their xīn xìng (Mind and Nature). All their actions and conduct are shrouded in delusion, and they drown themselves. The purification of zì xìng (Self-nature) must depend on oneself, not on others.
第二十回 佛性彰顯
Why does Chongxin need to be so? It is because the karmic conditions (yīn yuán) have ripened, and the virtuous scholars have truly been affirmed by the Azure Heaven (shàng cāng) in the first phase. They have also provided a satisfactory Dao Hall (dào chǎng) for the immortals and Buddhas, thus enabling Chongxin to establish the 'Confucian Sage Teaching (rú zōng shèng jiào)' and the 'Apricot Altar Standards (xìng tán guī fàn)', which are essential for the transcendence and return of humanity. This is a great and necessary mission.
第廿一回 佛性再顯
Every step is a cumulative experience. The various misfortunes of human beings are precisely the result of the trials (Mara) that bring about their development. One must also be grateful for the trials and the nature of Mara, as they provide the innate immunity of the pre-heaven state. Otherwise, if sentient beings were to live in unending peace, they would surely not lose their way!
第廿二回 唯識理論
By studying and absorbing its inner essence, one may attain the elevation of wisdom.
第廿三回 唯識觀念
The principle of the Buddha's teachings is essential, imprinted in the heart, it can remain.
第廿四回 唯識行徑
From the domain of consciousness, one must hold the process in the human world. One must be fully aware of the next journey and actions, passing through 'mind-created and matter-formed' time, space, and environment, to achieve one's own elevation and transcendence. This will bring greater growth and benefit.
第廿五回 十二因緣
In the process of observation and understanding, ‘contact’ inevitably becomes ‘sensation’. Sensation itself is thought-intention, and how can it not be dominated by external conditions? It is formed within one’s inner realm. If ‘desire’ does not arise, it is impossible to seek external attachments. This is a necessary chain of affairs for every sentient being.
第廿六回 六道輪迴
The essence lies in the expedient methods and the true meanings that lead to the salvation of sentient beings. Therefore, the 'Six Realms of Saṃsāra' continue, and sentient beings cannot return due to their blind spots, which arise from their inability to see through what they hear and say. This is the application of wisdom—whether it is the true meaning (definitive teaching) or the expedient methods (provisional teaching).
第廿七回 含因改造
In the realm of a peaceful and tranquil mind, if one remains there for too long, one may not know what to do or how to act. Unconsciously, one will lack the experience of trials and tribulations, placing oneself in the process of creating karma through peace and tranquility. The mind will often feel desolate, and one will not know how to proceed, what can be done?
第廿八回 生歡喜心
Each day that comes, one should be grateful for the body bestowed by Heaven and Earth, and for the sight of the sun and the earth today. By repenting for past wrongdoings, one can, in willingness, fulfill oneself and all beings every day, and live each day with happiness and freedom. Joy and fulfillment are the essence of life.
第廿九回 觀念轉化
This is a common ailment among all sentient beings. If one can observe matters from an objective standpoint, without being swayed by preconceived notions, one is more likely to provide a correct and orderly perspective. The clarity of thought is determined by the interplay of reason and truth, and it is through human thought that decisions are made.
第三十回 落實生活
If one cannot integrate cultivation into daily life, one will be unable to create the necessary capital. Therefore, in the conditions of life, it is essential to establish a solid foundation for the nourishment of life. In the future, whatever one encounters will be a combination of one's accumulated experiences, and this is how most human beings live.
第卅一回 當下實行
This serves as a motto for all sentient beings, reminding them of the metabolism and the changing times. This is especially true for those who lead religious affairs in the present age. If they become rigid and cannot adapt, they will be like the old waves that end upon the sandy shore, while the new waves continue to pursue and surpass them. It is necessary to remain truly flexible and to keep one's thoughts fresh and vibrant.
第卅二回 逍遙自在
One must take responsibility for one’s actions and be worthy of oneself and the precepts and regulations. This ensures that one’s conduct remains flexible and that one can truly be the master of oneself, unaffected by others. If one encounters greater constraints and restrictions, is it a matter of incorrect methods or one’s own missteps?
第卅三回 了無罣礙
Yet, humans can create boundless achievements, but are often limited by many Wú Míng (Ignorance) obstacles. One must see clearly and let go of everything, which is the foundation of spiritual cultivation, thereby transcending the cycle of Lún Huí (Saṃsāra) and transforming oneself in the present world, achieving the elevation of Hán Yīn (Latent Cause).
第卅四回 福德無窮
The transformation of sentient beings can lead to one's own perfection, and one can already be perfected through such transformation. Noble disciples, do you know that in the Chongxin Hall, one can learn the 'truth' and promote it in the world? It is a great fortune and blessing to possess fullness of karmic reward in this life. Blessings and virtue are what one should fully realize in this lifetime, and one must not escape the essential requirement of 'blessings and virtue.'
第卅五回 真如實性
Suchness and True Nature: This involves the integration, contemplation, and purification of the ninth consciousness, the Ān Mó Luó Shí (Amala Consciousness). How can one achieve the tenth, eleventh, twelfth, and thirteenth consciousnesses? It is through the transformation, purification, and adjustment of the subtle consciousness that one can truly surpass and achieve Suchness and True Nature.
第卅六回 金品蓮台
When Heaven bestows a great responsibility upon a person, it first tests their heart and will, strains their muscles and bones, starves their flesh, and empties their body, yet their actions and conduct remain unswayed. Through such trials, they observe their mindset, actions, responses, and wisdom, which form the basis for bestowing blessings, longevity, and prosperity. Whether one can pass this test is something one knows best!
◆ Postfaces & Praises ◆
跋.凡例
Void Golden Pen Enlightenment 天尊
完書繳旨
Residing in the Holy Land of Heaven, my heart is deeply concerned for all my children in the mortal world. After descending to the world, they often lose their true nature, wandering through the six realms of samsara, unable to return to the truth. This truly grieves my heart, and I often stand by the gate, hoping for my children to return. Despite my deep longing and urgent desire, it is difficult for my children to connect their hearts with mine and achieve spiritual resonance.
◆ Prefaces ◆
編輯誌
The realm of the Mahāyāna Bodhisattva path, where one awakens to the condition of all sentient beings, can only be achieved by purifying the 'Ālaya consciousness' of its defiled seeds in the human world. Only then can the 'Amala Consciousness' manifest the true Buddha-nature, and this is the essential knowledge for each stage. By practicing the Mahāyāna Bodhisattva path, one can enter the ranks of the Lotus Buddha-fruit (Pure Land).
推薦序
The Golden Lotus Platform: as a revelation of the heavenly secrets, it enables the practice of the Mahayana Bodhisattva Path in the world of sentient beings, leading to the understanding that sentient beings must prepare to return to the world of reality. This is the necessary cognition to achieve the "Golden Lotus Platform." Furthermore, sentient beings often look outward; can they look inward and manifest the "subtle consciousness"?
懿旨
On the day the edict arrives, which coincides with the lecture period, the writing should be completed as soon as possible and published to benefit the world. I appoint Nán Píng Dào Jì Gǔ Fó (南屏道濟古佛) as the principal author and the high deities of the three realms as the accompanying authors. We shall receive the capital of the Heavenly Realm and create a greater heavenly mission for Chongxin Hall. All deities and people must remain resolute to complete the mission, to comfort Mother's heart in guiding the spirits to return. All deities and people bow and thank for the grace.
序
The book of the Great Way norms,  　The virtues of Heaven and Earth nourish
◆ Main Text ◆
第一回 人生目的
The ‘Great Way Series of Heavenly Scriptures’ aims to elevate and transform the mind and nature of sentient beings, enabling them to transform past negative latent causes and karmic results in the human world. The saying ‘Bodhisattvas fear the cause, sentient beings fear the result’ is a call to perform great saintly duties in the human world. Should one wait until the end of life to discuss achievement? The answer is clear in the present, and careful reflection will reveal the truth!
第二回 行菩薩道
Can one, through self-enlightenment, become an ‘Awakened One,’ that is, a ‘Wise One’? Otherwise, in this world, one will surely be disturbed by ignorance. To truly enlighten oneself in this world, one must integrate a coherent system of thought, thereby achieving the process of ‘enlightenment and wisdom.’ Such a one will surely benefit in truth and will also benefit all living souls.
第三回 上求下化
Thus is the course of human life, and so too is the path of the bodhisattvas. To truly serve as the means for transformation, one must seek wisdom from above to furnish experience, and possess the ability to guide sentient beings below, thereby achieving and converting them. It is necessary to pass through the realm of the bodhisattva who enlightens all beings, to enter into the world of Buddha-nature where all are enlightened. This is most certainly true!
第四回 自利利他
Life is thus, and so it is for immortals and Buddhas. Heaven, Earth, and humanity all guide sentient beings to manifest their Buddha-nature, achieving the rank of the Lotus Buddha Realm. Such achievement will surely be abundant! It is not something that short-sighted beings can comprehend; one must first benefit oneself to then benefit others.
第五回 犧牲奉獻
When humans are endowed with karmic rewards, how can they extend their virtue to those lacking karmic rewards? Therefore, it is necessary to have surplus, abundance, and prosperity to be able to dedicate and sacrifice. Thus, in the human world, one must possess one's own surplus to have the karmic conditions to share with those who lack.
第六回 捨己成全
Since the dawn of humanity, it has been so, especially in most societies. If one cannot be enlightened through religious teachings to bestow upon the living souls the surplus of one’s blessings, and still perform acts of beneficence, then there will surely be an increase in blessings and wealth, and one will possess the most extraordinary virtue in this world, known as “yin zhi.”
第七回 天地有情
Humans are the most intelligent of all living things, and this is evident in their ability to influence the karmic consequences of each being's actions, both good and bad. The heavens and earth, being sentient, nourish and sustain all living beings. The process of learning and emulating the virtuous nature of the heavens and earth is essential for humans. The grace and virtue of the heavens and earth toward all living things are inevitably influenced by human actions.
第八回 眾生有愛
Thus, one will echo the words of others and be swayed by the environment. In the face of their living conditions, beings sometimes lack the accumulation of experience. How can they achieve a perfect and complete resolution in every matter to be their own master in the human world? The most crucial condition is the combination of concepts and experience.
第九回 誓渡眾生
It is because the path of Dà Chéng Bodhisattvas cannot be fully realized in the human world. Sentient beings must 'save themselves by their own Self-nature, for the Buddha cannot save them.' Sages and Bodhisattvas cannot transfer their own merits to guide sentient beings. Only when 'one's actions are one's own to resolve, one's merits are one's own to call forth, and one's karmic retribution is one's own to dissolve' can the law of Yīn Guǒ be truly upheld.
第十回 誓斷煩惱
One can use one’s own knowledge and experience as capital, transforming them into wisdom through experience. In the pursuit of more knowledge and wisdom, one can transform Pú Tí (Bodhi) and break through the seeds of afflictions, using the accumulated experience to achieve one’s own transformation and to benefit oneself and all sentient beings.
第十一回 誓學法門（真理）
The thoughts, ideas, and habitual natures (xí xìng) of each sentient being are different, and the insights gained from teachings are closely linked to one's karmic causes and good connections. Additionally, whether one has the power of vows (願力) is crucial. In the diligent study of the truth, the Dharmas are the process of 'Wàn Fǎ Wéi Xīn (All dharmas arise from the mind), Wàn Shū Wéi Wù (All phenomena arise from matter)' to promote elevation.
第十二回 誓成佛道
The world is like a white sheet of paper; it is easy to stain, but impossible to restore to its original purity once stained. Cultivation is similar; to transform already solidified thoughts and concepts is no easy task. Life in the world is but a series of cold and hot seasons, and one is caught in the cycle of repeated saṃsāra.
第十三回 內果外功
Therefore, by keeping precepts, one transforms one's peculiar and unruly nature. How does the Azure Heaven guide beings to accumulate external merit and transform it into internal fruit? It is through the cultivation of 'meditative concentration.' This is a fundamental and essential task in the mortal world! If internal fruit is lacking and only external merit is practiced, one will often attract heart-demons; for demons are the fruits of the heart.
第十四回 心性心魔
Establish the norms of the Apricot Altar (Xìng Tán), and guide the return of all beings.
第十五回 降伏心魔
Otherwise: when the Dao rises by a foot, the demons rise by a fathom; when the Dao rises by a fathom, the demons are on top. All of this is led by one’s own Mind and Nature and Heart-thoughts and consciousness, which will influence human thought and views. Can one then achieve the status of Immortal, Buddha, or Bodhisattva? I ask: have all noble disciples, upon entering the Veneration of the Heart to learn and grow, after many years, been transformed and cultivated by the teachings and influence of Immortals and Buddhas?
第十六回 淨化靈性
Heart-thoughts and conscious mind can purify and calm the heart-monkey, and it is by taming the intention-horse that one can influence human thought and perception, leading to either achievement or downfall. For sentient beings to attain the ranks of Immortal, Buddha, and Bodhisattva, it is the transformation and elevation of heart-thoughts and conscious mind that is essential.
第十七回 心魔化除
When demon-nature enters the heart-thought, the conscious mind will inevitably undergo change; it also involves the Three Corpse Spirits supervising the three souls of humans—spiritual soul, perceptive soul, and vital soul—in a comprehensive manner. As the Daoists say: the perceptive soul governs external sensations, the vital soul governs bodily growth, and the spiritual soul governs karmic retribution. The three souls are necessarily overseen by the Three Corpse Spirits, which guide all actions.
第十八回 淨化內性
Regardless of how profound one's cultivation may be in the human world, how great one's supernatural powers, how thick one's virtue and karmic reward, one should always be humble and lowly, learning to be like the 'ripened rice stalk that bows its head.' One must not be arrogant, neglecting the equality of religions, the equality of cultivation, and the equality of self-nature, O countless sentient beings, original spiritual children of the Buddha.
第十九回 內性自淨
It is a pity to discard, yet keeping it is also unsuitable. If stored within (in the zì xìng), it would be considered too much of a space occupier. If human beings maintain this mindset, they often cannot make a firm decision. By indulging in it, they will be overwhelmed by the garbage of the body and mind, as well as material and nourishing sustenance.
第二十回 佛性彰顯
The Daoist Guiding Standard (guī niè): serves as the foundation for cultivation, and the Buddhist 'Heart Sutra of the Perfection of Wisdom (bō rě bō luó mì duō)' and the 'New Theory of Consciousness-Only' are integrated to guide and transform human sentient beings. By combining the strengths of the Five Teachings (wǔ jiào) and establishing the 'Heavenly Dao (tiān dào)' etiquette standards, the foundation for Chongxin's future teaching and transformation (jiào huà) is laid.
第廿一回 佛性再顯
The manifestation of Buddha-nature is found in the essence of one's self-nature, it is expressed outwardly through the inner heart, leading to the improvement of one's countenance. A face once marked by extreme wickedness can be transformed into one of benevolence through good guidance. How then should sentient beings guide their self-nature into the ‘Ān Mó Luó Shí’? This is the harbinger of the re-emergence of Buddha-nature!
第廿二回 唯識理論
This is a specialized principle of the Buddha, benefiting all sentient beings of humanity.
第廿三回 唯識觀念
Human beings, upon the arising of heart and thought, are immediately influenced by form, sound, smell, taste, touch, and phenomena.
第廿四回 唯識行徑
In the realm of the Mahāyāna Bodhisattva Path, one must implement the Four Immeasurables of compassion, pity, joy, and equanimity! This involves the life process of the Six Pāramitās and ten thousand practices, through giving, precept-keeping, patience, diligence, meditative concentration, and wisdom, to reach the rank of a Bodhisattva. Through the Six Pāramitās and ten thousand practices, the realm of Awakening to Sentient Beings is shaped into the 'Concept of Consciousness'.
第廿五回 十二因緣
Attachment: is the pursuit of what one cherishes and the abandonment of what one detests, thus forming the ‘desire’ for grasping and renunciation. Through the process of grasping, one can have ‘possession’. In the process of ‘possession’, the chain of affairs is generated.
第廿六回 六道輪迴
Every sentient being has the conditions and rights to achieve higher ranks, but it is formed by one's own preferences and desires! The 'Twelve Nidānas' propel sentient beings into the continuous cycle of the Six Realms of Saṃsāra, driven by their inherent attachment and continuity. Each sentient being uses their own methods and wisdom to achieve either elevation or descent.
第廿七回 含因改造
In the human world, it is precisely the karmic debts of countless lifetimes that are being repaid; all that is endured in this life has been formed by past deeds. Good or bad consequences manifest in the present life, and all processes must be repaid in the future. Sentient beings cannot know how the future will unfold; they can only use sincerity, gratitude, and repentance to make dedications, thereby steering their actions toward a virtuous path.
第廿八回 生歡喜心
If one can willingly endure adversities, it is the best method to eliminate karmic causes and effects. Such conditions enable a life of contentment! I hope for this! Moreover, the heart of truth (zhēn lǐ) should be proclaimed in the world to transform and save all beings, achieving both blessings and wealth, and enhancing wisdom. This is the true path of cultivating both blessings and wisdom (fú dé).
第廿九回 觀念轉化
Thought and perception: these are the comprehensive developments of the pathways of thought. Perceptions arise from the extension of these pathways. If perceptions become rigid, it is difficult to achieve the conditions for transformation. Perceptions and thoughts are a reflection of the 'sour, sweet, bitter, and spicy' aspects of life, which are the result of human factors and self-invocation.
第三十回 落實生活
If one can ensure the survival of the Human Way without any hindrances, one can achieve: husband and wife cultivating together, father and son, mother and daughter, relatives and friends, all jointly establishing good virtue and favorable conditions, and entering the ranks of cultivation. This will promote the universal survival of ethical and moral ideas in the Saha World, especially in the Central Land (zhōng tǔ), where it is highly valued.
第卅一回 當下實行
One must always be open to the opinions of others and receptive to new ideas, using them as resources for the widespread transformation and benefit of all sentient beings. To truly implement the teachings in the present moment is one's duty. If one cannot put oneself into practice in the present moment, delaying and procrastinating, one will never be able to transform oneself.
第卅二回 逍遙自在
It is necessary to reflect calmly and observe, so as not to be swayed by the mere act of cultivation. How can one transcend the difficulties encountered in cultivation? Many sentient beings yearn for the path of cultivation, yet they do not understand how to improve their peculiar and stubborn tendencies during the process.
第卅三回 了無罣礙
The intention behind the works of the Chóng Xīn (崇心) 'Dà Dào (The Great Way) series' is to integrate the human world, align with the process of life's evolution, and then achieve a harmonious combination with heaven and earth, preparing for the return to the universe and the celestial realms. Naturally, one desires to return to one's original position, making the attainment of the Pure Land, the Wú Jí (The Infinite) paradise, and the Xū Kōng (虛空) heavens more accessible.
第卅四回 福德無窮
If one has only wisdom but lacks blessings, one often encounters adversity and dissatisfaction, and the opportunities for spiritual tests are more frequent. If one has only blessings but lacks the full expansion of wisdom, one may become lost in the abundance of blessings. Such conditions are not the true intention of the Chongxin Hall!
第卅五回 真如實性
In the human world, it is necessary to pass through the ninth Ān Mó Luó Shí (Amala Consciousness) and then proceed to the deeper 'Theory of Consciousness-Only' as the guiding principle. This means that each process from the tenth to the thirteenth consciousness can be advanced step by step, truly reaching the fruit of the Fó Dào (Buddhism and Daoism). This is accomplished by oneself! Can one truly benefit from it?
第卅六回 金品蓮台
The Golden Lotus Platform: To reveal the heavenly secrets, to act as a Mahāyāna Bodhisattva in the world of sentient beings, to awaken to the condition of all sentient beings, and to live in the world of reality, one must prepare for the return. This is the necessary understanding to achieve the 'Golden Lotus Platform'. Moreover, all beings look outward; can they look inward and manifest the subtle consciousness?
◆ Postfaces & Praises ◆
跋.凡例
In the Void, there is no human life,  The Golden Pen descends to the world, marking the beginning,
完書繳旨
By imperial decree, 崇心 Hall is established to carry out the mission of universal transformation. It has been able to alleviate my worries and complete the series of books on the Great Dao, spreading the truth to all my children in the world, hoping they can return to their true nature and manifest their Buddha-nature, thus achieving their return.
◆ Prefaces ◆
編輯誌
Written by Lǐxīn Guāngmíng Chan Master before the reissue of the Heavenly Books of the Great Way's Standards
推薦序
How can sentient beings achieve this? By progressing from the "Nine Grades of the Lotus Platform" to the "Golden Lotus Platform" step by step, one must possess boundless blessings and wisdom, be perfectly free and unobstructed, and elevate the "true nature" to the "true Buddha nature," achieving freedom and ease – coming and going as one pleases, going and coming as one pleases.
懿旨
Do not辜负 Mother's intention, resolve to complete the mission, do not be negligent or lax, fulfill the holy mission.
序
The Wú Jí decrees,  　Dào Jì is the principal author
◆ Main Text ◆
第一回 人生目的
What is the purpose of human existence? Merely to eat, drink, excrete, and sleep.
第二回 行菩薩道
On the bodhisattva path, one acts with the compassion to feel the hunger of others as one's own, thereby bestowing blessings and aid.
第三回 上求下化
If one wishes to unlock the wisdom of Buddha-nature and take the first step toward opening the Lotus Buddha Realm, are the sentient beings willing? It must be achieved step by step through the Great Bodhisattva who awakens beings. The hope lies in transforming the world of beings with awareness into a world of enlightened awareness, thereby entering the Lotus Buddha Realm of Buddha-nature, which will surely be accomplished with ease!
第四回 自利利他
Heaven and Earth, in guiding human beings, create 'great fairness' that reflects upon each other. If one benefits oneself but fails to benefit others, it leads to 'selfish' behavior. Heaven and Earth are 'greatly fair and without selfishness,' whereas humans are 'selfish and lack great fairness.' This is a choice made and determined by sentient beings themselves.
第五回 犧牲奉獻
The heart of veneration lies in the possession of karmic rewards, fields of blessings, blessings and virtue, karmic shares, and the extension of virtue. This should not be viewed in the short term but can be seen from the establishment of the Dao Hall to the present and into the future. Because the heart of veneration is endowed with considerable surplus and abundant resources, it can achieve long-lasting success, benefiting and transforming all beings.
第六回 捨己成全
To give of oneself to aid others,  
Only with a heart of non-action is it truly genuine.
第七回 天地有情
Thus, humans will experience the karmic consequences of their actions, both good and bad. Why do some enjoy long-lasting blessings, while others cannot even sustain their daily meals? This is because each being is endowed with equal potential, and the karmic consequences of each are summoned by their own actions. To achieve distinct Fú Bào (Karmic reward / Blessings) and virtue, one must cultivate and improve oneself.
第八回 眾生有愛
Life is fraught with dissatisfaction, and nine out of ten things are not as one wishes. If all matters were to proceed smoothly without any obstacles, it would be necessary to have a rich accumulation and combination of experience. If one merely enjoys blessings and good fortune, they will inevitably be submerged in ease and comfort, which is certainly not a good thing for beings!
第九回 誓渡眾生
It is necessary to uphold the impartiality of Heaven and Earth, without self-interest or bias, so that human beings can achieve their own transformation. Only then can sentient beings truly transform their past evil causes and effects in the human world, and achieve their own salvation. This is the fundamental concept and practice of the great vow to 'save all sentient beings without limit.'
第十回 誓斷煩惱
One must reduce the causes of afflictions in the best way before the formation of karmic retribution. Vowing to sever the afflictions of all sentient beings—do not let the severing lead to more afflictions. If it is not within one’s power to resolve, then vow to sever the boundless afflictions of all sentient beings, transforming them into Pú Tí (Bodhi) through the path of Dà Chéng Pú Sà Xíng (Mahāyāna Bodhisattva Practice), thereby severing the causes of human afflictions!
第十一回 誓學法門（真理）
It is necessary to transform one's thoughts and ideas to vow to learn the boundless Dharmas; otherwise, the afflictions of sentient beings vary each day. Yet sometimes, from the beginning of the year to the end, all afflictions remain the same. Is this not so? And if they cannot be changed, it is 'the boundless afflictions vowed to be severed, the boundless Dharmas vowed to be learned,' which must be accomplished through the truth.
第十二回 誓成佛道
To attain supreme Bodhi and achieve the path of Buddhahood, one must make great efforts and offer a sincere heart. One must also maintain the initial bodhicitta, which makes it more likely to achieve success. If one can maintain the initial bodhicitta without change throughout one’s life, achieving the path of Buddhahood is fully possible. If one fails in this process, one will encounter the defilements of the secular world.
第十三回 內果外功
The demons of the body are the demons of the person, and the demons of the person are the demons of the heart.
第十四回 心性心魔
These are the fundamental principles upon which the Dao Hall of Veneration is founded. If we speak of the Dao Hall of Veneration’s mission to proclaim the Truth, it has already surpassed the foundational teachings of past religions. It does not stray from the principles of the Three Bonds, the Five Constants, the Four Cardinal Virtues, and the Eight Virtues (Bā Dé), but rather delves directly into the essence of Mind and Nature (xīn xìng), and even more so, into the Amala Consciousness (Ān Mó Luó Shí), which is the Suchness of Buddha-nature (Zhēn Rú).
第十五回 降伏心魔
Would one's thoughts and perceptions change greatly upon entering the veneration of the heart? If so, only by fully integrating oneself into the rank and deeds of a bodhisattva can one transform the inherent demonic nature, adopting the essential attitudes and actions required. Under such conditions, much would be achieved through one's own diligent efforts and advancement.
第十六回 淨化靈性
If one enters the realm of demonic nature, it is solely due to the dominance of heart-thoughts and conscious mind. The purification and calming of the spirit require strict control over stillness and contemplation. Otherwise, the more one tames, the harder it becomes to restrain the heart-monkey and intention-horse. The purification and stillness of the spirit provide sentient beings with the opportunity for achievement, regardless of the religion they practice.
第十七回 心魔化除
Buddha-nature and demon-nature: are the transformations of the heart's journey. On one side, one aspires to become a Buddha; on the other side, one engages in demonic behavior. Each process is achieved through the synthesis of 'demon and Buddha,' which shapes oneself. The Three Corpse Spirits manifest as the vital soul, perceptive soul, and spiritual soul, witnessing all actions and storing them in the eighth consciousness.
第十八回 淨化內性
Thus, after passing through the cycle of rebirth, one will not be bound and stagnated by an unequal heart, nor will one be unable to return to the Pure Land or the Immortal Abode of the Infinite. At that time, regret will only deepen the harm one has inflicted upon oneself! For it is at the first gate of ascent and return that one will be rejected, unable to grow and return, alas!
第十九回 內性自淨
The reason sentient beings cannot return to their fundamental nature lies in their inability to clear this filth. They are attached to their desires, finding it unsuitable to discard or keep. They are often trampled by unsuitable material and nourishing sustenance, and their inner nature cannot manifest. One must act decisively and not procrastinate; this is precisely what is required!
第二十回 佛性彰顯
To achieve the 'Infinite Great Way Academy (wú jí dà dào xué yuàn)' and promote its teachings, Chongxin must widely guide sentient beings to learn the truth (zhēn lǐ). Only then can the Buddha-nature (fó xìng) be manifested in the world. Such conditions can transform the latent causes (hán yīn) of sentient beings in the mundane world. If the Buddha-nature is not manifested, the demonic nature will surely rise. How can the transformation of 'Buddha and Demon' be accomplished through the true Dao and truth in this life?
第廿一回 佛性再顯
Each sentient being should cultivate themselves, beginning with the transformation of their self-nature! Human beings are formed from the union of Buddha and Mara. If there were only Buddha and no Mara, there would be no way to see the course of examination and its results. If there were only Mara and no Buddha, it would be impossible to guide a life towards the light. Entering into religious faith necessitates the transformation of the mind and nature!
第廿二回 唯識理論
The six senses—eye, ear, nose, tongue, body, and mind—arise, and their application transcends, truly surpassing all.
第廿三回 唯識觀念
Each person must use this, for who does not need such desires?
第廿四回 唯識行徑
One enters the Lotus World of the Buddha's Fruit (Realm), steps onto the Golden Lotus Platform, and immediately becomes a Lotus Incarnation, achieving the rank of Buddha and Bodhisattva. The growth in the theory of consciousness establishes the concept of consciousness—Amala Consciousness. This can be accomplished through the Ālaya consciousness, which promotes the Path of Consciousness, which is the Bodhisattva Path leading to the rank of the Buddha's Fruit (Realm).
第廿五回 十二因緣
The beginning and end of any affair must be due to ‘possession’. This creates the existence of ‘birth’. In the process of ‘birth’, all affairs and objects, if left for a long time, become old and antique, and are destined to enter the process of decay. This is true for all affairs, objects, and sentient beings.
第廿六回 六道輪迴
The 'Twelve Nidānas' in each process promote continuity and attachment, leading sentient beings into the mundane world, which is the root cause of their elevation or descent. If one does not understand the process of continuity through the 'Twelve Nidānas,' and if one does not comprehend the process of attachment, sentient beings will be unable to escape this vortex, which is the cycle of Saṃsāra.
第廿七回 含因改造
Chapter 27: The Ease of Altering Karmic Consequences

Before the karmic retribution has taken form, it is essential to shift and transform its underlying causes. To sever the consequences of karmic retribution while they are still unformed is indeed more facile; otherwise, once one has entered the realm of calamity and misfortune, they will inevitably face trials and tribulations, which are truly most grievous. This is the distinction between the bodhisattva who fears the cause and the sentient beings who fear the effect.
第廿八回 生歡喜心
To cultivate a heart of joy is truly wonderful, and rejoicing in others' merit (suí xǐ gōng dé) is infinitely profound.
第廿九回 觀念轉化
It is not that the Azure Heaven gives a course of examination to test the mind and body, placing them in trials. Humans can, through the pathways of thought, find the means to transform their perceptions, thereby giving themselves the opportunity to achieve success in the world. If perceptions are rigid, transformation will be more difficult. What is the cause of this?
第三十回 落實生活
The essence of the central thought of Confucianism is filial piety, which enables the descendants of the Yellow Emperor and Yan Emperor to achieve long-term family harmony. When ethical and moral relationships—such as those between father and son, husband and wife, and mother and daughter—are fulfilled, they can be truly integrated into daily life's nourishment. Whether in cultivation, business, employment, or family harmony, all concepts of life's nourishment will certainly lead to the fulfillment of one's life process.
第卅一回 當下實行
One will also fail to achieve oneself and will find it difficult to promote the widespread transformation and dissemination of the teachings. Such is life, and such is the cosmos. In the realm where humans dwell, the weather—whether it is clear, rainy, overcast, or windy—is all subject to the constraints of time and space. Excess or deficiency, neither is beneficial to sentient beings.
第卅二回 逍遙自在
If one’s thoughts become rigid, it might be wise to step back temporarily, perhaps as a good strategy to provide oneself with a new starting point. Rigid cultivation thoughts often confine one within the bounds of what is permissible and what is not. How can one break free from these two constraints? This is where the practitioner must apply wisdom to achieve elevation!
第卅三回 了無罣礙
Having transcended all hindrances, this must be achieved,
第卅四回 福德無窮
The commencement of the second phase of sacred duties: it is precisely to develop the fullness of 'wisdom and blessings' as the foundation, providing a guideline and indicator for sentient beings. To be a student at the Chongxin Hall, one must possess great blessings and great wisdom, along with good karmic conditions. Whether one can cherish and grasp these opportunities depends on one's own choice and determination!
第卅五回 真如實性
The Law of Cause and Effect: In the process of playing out the steps of life, no sentient being can escape the law of cause and effect to directly reach the Blissful Land of Immortals, the Infinite Realm of Principle, the Void Heaven, or the Cosmic Heaven. Sentient beings, with their physical bodies, can transform their past negative Hán Yīn (Latent Cause) in this very life, using their present physical form to prepare for their return.
第卅六回 金品蓮台
This is the entire meaning of the 'Heavenly Scriptures of the Great Way'. It can be achieved through the teachings of Confucianism, Taoism, and Buddhism, and can also be achieved through the teachings of Christianity, Islam, and the Heavenly Dao. Otherwise, in the present age where all teachings arise together, if there is no truth to follow in expounding, it is like a clear spring cleansing the pollution of human beings, thus truly elevating them.
◆ Postfaces & Praises ◆
跋.凡例
Enlightenment is written in the preface,  The Heavenly Lord descends to expound the pearls of wisdom.
完書繳旨
Furthermore, it provides boundless resources, boundless merit, and boundless wisdom, which is the true intention of the writings at 崇心.
◆ Prefaces ◆
編輯誌
Ding You Zhongyuan, 2017年09月
推薦序
Written by Master Lixin Guangming before the reissue of the Fifth Volume of the Great Way Series
懿旨
Wú Jí (無極) Huáng Mǔ (皇母) decrees the imperial edict at
序
Chóng Xīn is truly unique,  　The pen of truth labors hard
◆ Main Text ◆
第一回 人生目的
To continue the lineage and ensure the prosperity of the family, to secure the well-being of all without worry.
第二回 行菩薩道
Without distinction of race or all beings, compassion for living souls is even more true.
第四回 自利利他
Life is such, and so is the Azure Heaven, and so are the heavens, Earth, sun, moon, and stars, all illuminating the world's sentient beings, fostering their growth and prosperity. Only then can the Mahāyāna path of the Bodhisattva be practiced both in oneself and in the world, elevating all human beings and benefiting them.
第五回 犧牲奉獻
How can sacrifice and dedication reach the process of being selfless and effortless? It is precisely the realm and action of the Bodhisattva path, awakening to sentient beings. It will surely spread the 'Truth' to all beings, achieving surplus and abundance! It will also bring long-lasting benefits to humanity, increasing future wealth and the accumulation of virtuous karmic rewards.
第六回 捨己成全
If the purpose has been lost, one must be cautious in achieving completeness and perfection.
第七回 天地有情
It is necessary to pass through Jiào Huà (Teaching and Transformation), gaining the experience needed for growth and improvement, to achieve the necessary accumulation of karmic consequences. All humans come from the Azure Heaven, so why do some deeply attain wisdom, while others remain dull and unenlightened? This is determined by the resolve and actions of each individual, and whether they have the determination to change!
第八回 眾生有愛
On the contrary, it will be difficult to reverse the karmic consequences of one's actions. It is for this reason that dissatisfaction must temper one's Mind and Nature (xīn xìng), fostering the combination and continuation of experience and wisdom. Every process is governed by one's own actions and conduct, which shape the future karmic rewards. Such Hán Yīn (Latent Cause) will inevitably form karmic results, which one cannot fully comprehend!
第九回 誓渡眾生
Can the sages and Buddhas of the Heavens be said to lack compassion? Why do sentient beings still remain entranced in the wǔ zhuó è shì? Why do they still suffer the influences of the embodied, the rewarded, and the Dharmakāya? It is essential for human beings to understand the definition of the law of Yīn Guǒ, through their own experiences of the bitter, the sweet, the sour, and the bitter-sweet, to combine and transform their Hán Yīn, and thereby elevate themselves to transcendence.
第十回 誓斷煩惱
Vowing to sever the causes of afflictions in the Buddhist tradition, one must seek wisdom and the path of teaching and transformation.
第十一回 誓學法門（真理）
Sentient beings must diligently study the truth to be nurtured by the Buddhist scriptures, avoiding the 'barrier of words' and preventing the solidification of the scriptures through mere text. One must be able to 'apply the scriptures flexibly' to benefit from their teachings, thereby transforming oneself and accumulating the necessary wisdom and merit. Otherwise, how can one learn from the boundless Dharmas? All would be obstructed by the barrier of words!
第十二回 誓成佛道
To restore one’s pure and good nature, it is difficult due to discrimination and deficiency. Therefore, the ‘wise’ must focus on the diligence pāramitā, the patience pāramitā in all external conditions, the meditative concentration pāramitā in the practice of stillness, and the giving pāramitā in the accumulation of blessings and virtue, thereby ensuring the possession of blessings and karmic rewards.
第十三回 內果外功
The demons of the heart are the demons of the nature, and all demonic realms are trials of suffering.
第十四回 心性心魔
In this current period of teaching and transformation, the Dao Hall of Veneration still uses the Three Bonds, the Five Constants, the Four Cardinal Virtues, and the Eight Virtues (Bā Dé) as the foundation of human life. This is based on the ‘New Yogācāra Doctrine’ of Buddhism, which provides the karmic conditions for teaching and transformation. It also applies the truths of Heaven and Earth to human life, integrating the essence of the Five Teachings (wǔ jiào), so that people do not act according to their innate dispositions but rather according to their heavenly nature.
第十五回 降伏心魔
Do the virtuous ones know if they have gained any harvest? If they have, then they have gradually grown through their teachings, transforming the unwholesome seeds of the past. If not, it is due to a lack of diligent effort in learning and striving. For the teachings of the venerated heart are indeed the truth of heaven and earth, and they can surely be applied in the world to elevate and transcend.
第十六回 淨化靈性
When heart-thoughts and conscious mind cannot be transformed, it is impossible to achieve success in the present moment, and one may even be subject to the cycle of saṃsāra. To purify the spirit, one must clear away defiled thoughts and actions, purify and settle them, so that they do not cause confusion. When this is done, the self-nature will naturally reside in a state of peace, joy, and non-contention.
第十七回 心魔化除
Encountering causes, conditions arise; encountering conditions, fruits are borne. All human beings in the mundane world are thus, without exception. If one cannot manifest Buddha-nature, one is entirely dominated by demon-nature. Though the person may still have a physical form, they have already lost the qualities of being human, and their actions become markedly different.
第十八回 淨化內性
The process of purifying and filtering the self-nature leads to self-transformation. If one has not experienced the trials of life—its bitterness, sweetness, sorrow, and joy—how can one accumulate the rich spiritual resources to benefit oneself and sentient beings? In seeking wisdom above and transforming sentient beings below, this is the foundation that Chóng Xīn (崇心) should possess, to achieve both personal and collective enlightenment.
第十九回 內性自淨
The deeper the spiritual roots, the more thoroughly the inner nature is purified; the cleansing of the defiled consciousness is profound.
第二十回 佛性彰顯
This is the foundation of Chongxin's current teaching and transformation (jiào huà)! It is precisely to foster the Buddha-nature (fó xìng) and enable sentient beings to achieve the Mahāyāna (dà chéng) path of the Bodhisattva (pú sà) who awakens to sentient beings (jué yǒu qíng) in this life. When sentient beings awaken, they can understand the ultimate truth of life, and return and achieve in the present moment, without waiting for the next life. Can you comprehend this?
第廿一回 佛性再顯
Every step is a cumulative experience. The various misfortunes of human beings are precisely the result of the trials (Mara) that bring about their development. One must also be grateful for the trials and the nature of Mara, as they provide the innate immunity of the pre-heaven state. Otherwise, if sentient beings were to live in unending peace, they would surely not lose their way!
第廿二回 唯識理論
All virtuous beings who pass the first phase of testing will surely achieve the second phase, which is indeed so.
第廿三回 唯識觀念
The concept of consciousness is of utmost importance, serving as the foundation for future teachings and must be established accordingly.
第廿四回 唯識行徑
The transformation of consciousness in the world, the actions of people are self-determined.
第廿五回 十二因緣
As old age approaches and gradually leads to decay, death is near! In the process of ‘birth’, the concept of ‘old age and death’ is established. In the study of ‘consciousness-only’ practices and theories, one must have a basic understanding to achieve it, otherwise, the cultivation of ‘consciousness-only’ will be difficult to accomplish!
第廿六回 六道輪迴
The theory of consciousness-only, along with concepts and practices, promotes the continuity of the 'Twelve Nidānas,' placing the Six Realms of Saṃsāra within the human world. How can one break through this delusion? It is necessary to undergo the courses of teaching and transformation, strengthening the central ideological hub, to transform the spatial cycle of the Three Realms and the forces of attachment that create obstacles.
第廿七回 含因改造
Inherent causes transform according to nature; thus sentient beings are touched by grace.
第廿八回 生歡喜心
Praising good karmic connections and acting selflessly, such deeds are of the highest virtue.
第廿九回 觀念轉化
Human sentient beings are of this nature, needing to keep their thoughts fluid so they may transform themselves. They must also maintain objective conditions, thereby severing their 'subjective consciousness.' Otherwise, they will surely encounter many adversities and setbacks. Is this self-invoked or a test bestowed by Heaven? One can surely discern the cause!
第三十回 落實生活
The teaching and transformation of the Venerable Heart (Chóng Xīn) begin with the cultivation of ethical and moral ideas, so as not to depart from the essential life of the Human Way. According to the Shàng Cāng (The Azure Heaven), in this era, regardless of any religion, the first priority is to ensure the fulfillment of the Human Way, and then to cultivate further. When the Earthly Way is fulfilled, one can then enter the Heavenly Way, and within the Dà Dào (The Great Way), it will be easier to achieve success!
第卅一回 當下實行
In the cosmos, the cycles of yin and yang, the waxing and waning, must have their timeliness, functionality, universality, and equality. Only then will the myriad sentient beings flourish under the illumination of heaven and earth. Each process must lead to self-achievement, and in the process of nourishing life, sentient beings must grasp the present moment, without hesitation or delay, to truly implement the teachings in their lives.
第卅二回 逍遙自在
When one is confined, the mind is not open and is also restricted. One fears transgressing the ‘precepts and regulations’ and facing punishment, thus already deviating from the true path of free and easy cultivation. Under such conditions, true freedom and ease are impossible. If one’s cultivation is bound by restrictions, the return to elevation and transcendence becomes exceedingly difficult!
第卅三回 了無罣礙
With the heart released from all worries, the body and mind grow in the present moment,
第卅四回 福德無窮
Can one truly, in this lifetime, enter the realm of 'Mahāyāna Bodhisattva Practice Awakening to Sentient Beings,' and understand the realm of awakening to sentient beings? This is achieved through steady steps and continuous learning, leading to the elevation and attainment of the lotus fruit (Pure Land) stage. This is the fundamental purpose and path of the Chongxin Hall! I hope for it! I hope for it!
第卅五回 真如實性
All necessary provisions must be complete to prevent one from falling into the Six Realms of Saṃsāra. If one's Self-nature (zì xìng) is buried in the realm of decline, when will they be able to return? The opportunity is exceedingly remote! Moreover, the role played by the physical body in the 'Suchness and True Nature' is a condition that no sentient being can transcend.
第卅六回 金品蓮台
Furthermore, the Buddhist scriptures, Taoist scriptures, Christian scriptures, and Islamic scriptures have long departed from the original intentions of the five great sages who taught with earnest guidance. Even the Confucian thought of today has undergone some alteration, let alone how to highlight the essence of Confucian scriptures! The times are different, the environment is different, and the space is different!
◆ Postfaces & Praises ◆
Preface  Two
完書繳旨
The fifth volume of the series of Heavenly Books of the Great Dao, "The Norms of the Great Dao," is now fully completed. This brings great joy to my heart, as the universal truth can be realized in the human world. Therefore, I am especially pleased and hereby reward the deities and Buddhas of 崇心 with a third-grade promotion, and each of the children of 崇心 with three thousand great merits.
◆ Prefaces ◆
推薦序
Ding You Zhongyuan, September 2017
懿旨
Wú Jí (無極) Great Dao Academy, Imperial Edict Chongxin Hall
序
The students stand out,  　Continuing to receive the heavenly mandate
◆ Main Text ◆
第一回 人生目的
If this is all there is, the fundamental obstacles are hard to discern.
第二回 行菩薩道
Awakening the sentient beings with compassion, it is essential to present the teachings of karmic affinity.
第四回 自利利他
Self-benefit and benefit to others bring abundant blessings; one must have strong spiritual roots.
第五回 犧牲奉獻
'Human determination can overcome Heaven,' but this must be with the consent and allowance of the Azure Heaven. Otherwise, from ancient times to the present, who has been able to survive long in the human world through the combination of Yin and Yang? It is all 'human difficulty in overcoming Heaven'! By fully manifesting the inherent nature of humanity, spreading the spirit of universal love, one is proclaiming the Buddha-nature!
第六回 捨己成全
To aid in the fulfillment of those blessed with fortune,  
With a heart unobstructed for the greater good.
第七回 天地有情
The heavens and earth have sentiment, truly the result of the collective karmic reward and virtuous deeds of all sentient beings! It is further guided by the karmic reward and virtuous deeds of sentient beings, which is the manifestation of the heavens and earth responding to human virtue and lack of compassion. It is also due to the choices humans make between good and evil, determining their own destinies of fortune and misfortune!
第八回 眾生有愛
‘Heaven and Earth have compassion’ to nurture all things and beings. ‘Humans have love’ to protect life, to nurture life, and to release life. It is essential for human beings to have great love, which is the embodiment of ‘Great Compassion Without Conditions (Wú Yuán Dà Cí)’ and ‘Great Sympathy as One Body (Tóng Tǐ Dà Bēi)’. This is the path and process of the Bodhisattva, through which humans practice great love with selflessness. Therefore, the Buddha has said:
第九回 誓渡眾生
Vow to save all sentient beings, great is the aspiration, and noble are the deeds.
第十回 誓斷煩惱
All in the human world are governed by Yīn Guǒ (Cause and Effect), each step leaves a mark.
第十一回 誓學法門（真理）
Such matters are not the Truth, the True Doctrine, or the True Interpretation; they are but rules and norms for the governance of common customs and principles. Mankind, upon close observation, can discern how to apply the Truth, the True Doctrine, and the True Interpretation in the world to transcend their own limitations! Otherwise, if religion and humanity add superfluous elements, how can they possibly return to the original state? It would be too difficult!
第十二回 誓成佛道
One must also apply the mind to the accumulation of wisdom, through the process of life experiences, to achieve the transformation of self through wisdom. Furthermore, one must diligently uphold the precepts, ensuring that all rules and laws are not transgressed, and that no second offense is committed, thereby fulfilling the purpose of upholding the precepts. In this world, it is through such a process that one can find the basis for modification and improvement, and this must be practiced in accordance with the "Six Perfections and Myriad Practices"!
第十三回 內果外功
Demons come and demons go, and thus one can seize the opportunity.
第十四回 心性心魔
Especially in the past, the ‘Bell of the Dao’ and other excellent Heavenly Scriptures, written by the ‘Palace of the Dao to the Hall of the Buddha’, have served as a basis for conduct in the world. By adding the ‘Heavenly Scriptures of the Great Way’ authored by the Dao Hall of Veneration, one can gradually reveal one’s Self-nature (zì xìng), thereby achieving heavenly nature and avoiding the innate disposition, which is the nature of Heart-demons (xīn mó)!
第十五回 降伏心魔
Subduing the Heart-demons is not easy, various causes and conditions invade within.
第十六回 淨化靈性
The heart-mind in stillness and contemplation: This is the essential concept and practice for those who tread the religious path. Upon entering the realm of religion, one’s conduct must not be the same as that of the untrained masses. One’s actions should serve as a model and an example for all beings! Otherwise, if one claims to be practicing but shows no change, and still calls oneself a practitioner, ah ha! It is truly laughable!
第十七回 心魔化除
In this present age, there are many such sentient beings who are truly pitiable, all due to the karmic obstructions they created in their past lives. How can they escape the retribution they face in this life? The intention of Heaven in teaching and transforming sentient beings lies precisely here; the Buddha and the demon are necessarily the composite aspects of human beings, one side being the Buddha and the other the demon, existing in opposition to each other in terms of right and wrong, good and evil, yin and yang.
第十八回 淨化內性
We yearn for the exalted heart to truly guide the Original Spiritual Children back to the Azure Heaven, and through the mandate of the Azure Heaven, the ‘Infinite Great Dao Academy’ allows the spirits of sentient beings to cultivate their spiritual nature. In the mundane world, the ‘Infinite Great Dao College’ also enables scholars to cultivate the Original Spiritual Children, thereby accumulating greater merit, blessings, and wisdom, achieving both their own perfection and the glory of the Nine Mysteries and Seven Ancestors.
第十九回 內性自淨
Correcting erroneous views, the mind and nature will surely elevate through calm contemplation and the awakening of jué xìng (Awakening-nature).
第二十回 佛性彰顯
The Daoist Guiding Standard (guī niè): serves as the foundation for cultivation, and the Buddhist 'Heart Sutra of the Perfection of Wisdom (bō rě bō luó mì duō)' and the 'New Theory of Consciousness-Only' are integrated to guide and transform human sentient beings. By combining the strengths of the Five Teachings (wǔ jiào) and establishing the 'Heavenly Dao (tiān dào)' etiquette standards, the foundation for Chongxin's future teaching and transformation (jiào huà) is laid.
第廿一回 佛性再顯
The realm of the re-emergence of Buddha-nature is lofty, step by step it reaches the boundless wonder.
第廿二回 唯識理論
The Veneration of the Heart established the Apricot Altar, never deviating from its original purpose, and must adhere to the principle of 'Veneration of the Heart forever established at the Apricorn Altar.' This is to achieve the present world, and the detailed explanation in today's congratulatory document has been respectfully reported to the Azure Heaven! It is hoped that all will strive with firm resolve for the Teaching and Transformation at the Apricorn Altar, the school (academy) of cultivation!
第廿三回 唯識觀念
The concept of 'Mind and Nature' is inherently present, but if one's thoughts do not transform, it is very difficult to cultivate.
第廿四回 唯識行徑
Karmic conditions and retribution join in, forming the impetus for good and evil, right and wrong.
第廿五回 十二因緣
Consciousness-only: is the purification through the seeds of Buddha-nature, establishing and creating a process of purification. In practicing any method, if one cannot remove the defilements of the Ālaya consciousness, it will be difficult to return to the Pure Land, the Infinite Heaven, or the Void Heaven. For the defilements will hold back one’s spiritual nature, making it impossible to return lightly.
第廿六回 六道輪迴
In every process, it is essential to understand its meaning and function to achieve the process of elevation. Otherwise, sentient beings will forever remain sentient beings, and the immortals and Buddhas will forever remain immortals and Buddhas! How can one achieve the transformation of thoughts through teaching? It is by perfecting one's own Hán Yīn (Latent Cause) and guiding it towards virtuous and benevolent actions!
第廿七回 含因改造
Not knowing how cause and effect arise—what past lives wrought, this life bears.
第廿八回 生歡喜心
Joyfully praising good karmic conditions, the heart that praises is admired by all.
第廿九回 觀念轉化
Perceptions of the teachings of our predecessors are deemed to be inherently correct.
第三十回 落實生活
Otherwise, there would be no way to proceed in an orderly manner, and how could it be integrated into daily life? One must surely create one's own karma and endure one's own trials; it is not the case that the Shàng Cāng (The Azure Heaven) sends calamities and adversities to test one's spiritual roots. This is absolutely true! For every human being, it is thus that their actions in every time and space are examined for their completeness.
第卅一回 當下實行
The Heavenly Scriptures of the Great Way are composed within the temporal and spatial realms, not merely for the sake of composition. They truly guide those with karmic affinity and virtuous merit, and further facilitate the establishment of the ‘College of the Infinite Great Way’. All compositions transcend the limitations of past benevolent texts, thereby enriching the resources necessary for spiritual sustenance.
第卅二回 逍遙自在
One must open the heart and truly break through all obstacles and difficulties. True freedom and ease in cultivation require effective methods. If one cannot truly escape these limitations, cultivation often leads oneself into a dead end from which there is no turning back. In religious faith and practice, it is indeed difficult to achieve true freedom and ease.
第卅三回 了無罣礙
Hindrances let go, the spirit becomes refreshed, and the vital energy and essence flourish,
第卅四回 福德無窮
The root of blessings and virtue is the foundation of hidden merit; the karmic reward of life is determined by past actions.
第卅五回 真如實性
Buddha-consciousness: Through the ninth to the thirteenth consciousness, this is the fundamental nature of all beings in the Dharma Realm, and also the fundamental nature of what the Buddha has achieved. One must rely on oneself, not on external forces, nor on the Pú Sà (Bodhisattva) or the Buddha to achieve it! In the role of Suchness and True Nature in all of life, Suchness and Buddha-nature have already reached the transcendent realm!
第卅六回 金品蓮台
How then can the 'Confucian Sage Teaching' achieve the process of transformation, and how can the 'Infinite Great Dao Academy' be established? To widely guide the spirits to return to the 'Infinite Great Dao Academy', all is accomplished through the 'Confucian Sage Teaching'. This not only achieves oneself and all beings but also realizes the fruit of the 'Golden Lotus Platform' in the world of dust.
◆ Postfaces & Praises ◆
跋.凡例
The process of human life is real and actual. In the context of religious cultivation in the human world, it is precisely about transcending the lives of human beings. Cultivation is likened to the "fleeting bloom of the night-blooming cereus," comparable to heaven, the universe, the Void, and the Infinite, which can be invoked!
完書繳旨
Additionally, I bestow the "Golden Lotus Platform" rank, which will be given to those who have attended all sessions. Those who have attended less than two-thirds will receive half the reward. Those who have not yet earned the "Golden Lotus Platform" rank will be temporarily entrusted to the Heavens, to be achieved when their merits are complete in the future!
◆ Prefaces ◆
懿旨
By the mandate of Heaven — the 19th day of the 2nd lunar month, Wuyin (Year of the Earth Tiger) at the hour of xu (7–9 p.m.)
序
Promoting and universally saving,  　Truly good spiritual beings
◆ Main Text ◆
第一回 人生目的
To elevate and grow through learning, to transcend and return to the heavenly journey.
第二回 行菩薩道
Goodness and beauty shall be enacted, fearlessly bestowing the profound blessings of the yin and yang.
第四回 自利利他
Full of knowledge, one educates; benefiting oneself and others brings good fortune.
第五回 犧牲奉獻
Sacrifice what you hold dear, and offer it to the religion with such a view;
第六回 捨己成全
When all can achieve fulfillment,      Sacrifice and integration bring the most sublime.
第七回 天地有情
The heavens and earth have sentiment, and the people are filled with love; virtue does not stand alone, and blessings are arranged in order.
第八回 眾生有愛
Sentient beings are boundless, I vow to ferry them all;  
Afflictions are endless, I vow to sever them all.
第九回 誓渡眾生
Guide the good karmic conditions to return, and growth and transcendence can be attained.
第十回 誓斷煩惱
Severing afflictions can elevate one, through the process of enduring hardships.
第十一回 誓學法門（真理）
The Dharma gates are boundless, I vow to learn; understanding the great Truth, wisdom is profound.
第十二回 誓成佛道
All processes are employed in the perfection of giving, the perfection of moral discipline, the perfection of patience, the perfection of diligence, the perfection of meditative concentration, and the perfection of wisdom, to attain the supreme Bodhi wisdom and its transformation, thereby fulfilling the vow of “sentient beings boundless, the Buddha-way pledged to be realized,” leading to growth and transcendence.
第十三回 內果外功
Knowing the demons within oneself, one can discard them and become a vessel of virtue.
第十四回 心性心魔
This transformation of Mind and Nature (xīn xìng) and Heart-demons (xīn mó) is achieved through teaching and purification. First, establish the foundation of human cultivation with the principles of the Three Bonds, the Five Constants, the Four Cardinal Virtues, and the Eight Virtues (Bā Dé). Then, complement this with the ‘Heavenly Scriptures of the Great Way’ to elevate oneself. Only then can one truly practice the Mahāyāna (Dà Chéng) path of the Bodhisattva (Pú Sà) who awakens to sentient beings (jué yǒu qíng), and enter the Lotus Realm of Buddha-fruit (Buddha-land)!
第十五回 降伏心魔
The body cannot manifest it; to speak of it is to acknowledge change.
第十六回 淨化靈性
The purifying effect must be genuine, so that humanity may elevate and transcend.
第十七回 心魔化除
When demon-nature arises, it obstructs oneself, and all things become difficult to align with one's will.
第十八回 淨化內性
The practice of purification must be earnestly implemented; it cannot be taken lightly or easily dismissed.
第十九回 內性自淨
The principles of the Buddha provide a solid foundation; other religions find it difficult to match this.
第二十回 佛性彰顯
All realms are different, various functions will arise.
第廿一回 佛性再顯
Here, one has entered the second level, the radiance of the Dharma is complete and shines brightly.
第廿二回 唯識理論
Especially the principle of consciousness-only in Buddhist philosophy is exceedingly rare, and it is precisely the condition for human beings to orient their survival and religious practice. Through this, there is a virtuous enhancement and growth. This true and ultimate reality is something that most believers fundamentally do not understand. Whether one can truly elevate and transcend depends on the individual's efforts and accomplishments!
第廿三回 唯識觀念
Teaching and Transformation must be based on the essence of the Heart Sutra of the Perfection of Wisdom, combined with the concept of 'Mind and Nature,' to achieve in the present world, not to be obstructed in the next. Do you know if there is still a divine function that can achieve the salvation of sentient beings and oneself? Treasure it! We hope that the 'College of the Great Way of the Infinite' will be established in the third phase of the Chongxin period, to establish the norms and teachings of the Apricot Altar.
第廿四回 唯識行徑
All things in the human world are fundamentally real, but actions and deeds are not the same.
第廿五回 十二因緣
All the basic conditions of human life arise from the union of gēn chén (Root-dust), adding to the fruits of karma. They all stem from the Twelve Yīn Yuán (Karmic Conditions), forming the good and bad, the blessings and misfortunes that follow.
第廿六回 六道輪迴
The Six Realms of Saṃsāra bind all humans, 
Why do they possess such power?
第廿七回 含因改造
Awakening sentient beings happens now; penetrating the truth within, one is guided.
第廿八回 生歡喜心
If one can practice Wú Wéi (Non-Action) and accumulate Hidden Merit (yīn zhì), future karmic rewards (fú bào) will surely manifest.
第廿九回 觀念轉化
If we say that the times have changed, then such recognition must also evolve.
第三十回 落實生活
Fú Dé (Blessings and Virtue) and Zhì Huì (Wisdom / Prajñā) are both fully present, each complementing the other. The prerequisite is to engage in the process within the human world. If one has already reached the point of final judgment and passed away, and then desires to achieve family harmony, the family members would have long since dispersed, and there would be no way to create the process of human life and nourishment!
第卅一回 當下實行
After another twenty years, the most advanced computers of today will all become ancient relics. How should we create new opportunities? We must understand that we should not be rigid, should not cling, and should not be arrogant. We should not hold the notion that we are the best or the greatest. It is said:
第卅二回 逍遙自在
Freedom and ease require a mind unattached, where one naturally proceeds in the process.
第卅三回 了無罣礙
All growth surpasses, the path ahead is clear and broad,
第卅四回 福德無窮
All deeds done for the benefit of sentient beings will surely bring blessings in this life.
第卅五回 真如實性
In the human world, it is necessary to pass through the ninth Ān Mó Luó Shí (Amala Consciousness) and then proceed to the deeper 'Theory of Consciousness-Only' as the guiding principle. This means that each process from the tenth to the thirteenth consciousness can be advanced step by step, truly reaching the fruit of the Fó Dào (Buddhism and Daoism). This is accomplished by oneself! Can one truly benefit from it?
第卅六回 金品蓮台
It is merely a matter of how, in the future, one can personally attain the Bodhisattva fruit and then enter the Buddha fruit (realm). All the sacred missions of the Veneration of the Heart will certainly surpass any ordinary religion in achieving the salvation of all beings. The reason lies herein: one can achieve and obtain it only through personal verification!
◆ Postfaces & Praises ◆
跋.凡例
However, in the human world, everything is real and actual. Is there any being who can escape actual life? If one can live without consuming the grains and miscellaneous foods of the human world, is it possible? If so, there would be no need to engage in the process of nourishing sentient beings in the human world; one would already be a sage, immortal, or Buddha.
完書繳旨
I observe that 崇心 has been a vanguard in the universal transformation, truly making it difficult for my children. I hope that under the leadership and guidance of the Master of the Dao, the return of all original spirits can be achieved, and the return of all beings to the truth can be realized, which is what I deeply hope for!
◆ Prefaces ◆
懿旨
We congratulate the deities and people of Chongxin Hall on receiving another imperial edict from the Empress Mother to continue writing the celestial books, which is truly a cause for celebration. I return to Wú Jí (無極) to report the edict.
序
Transforming karmic debts,  　Resolving past grievances
◆ Main Text ◆
第一回 人生目的
The Great Way prescribes: This first chapter elucidates the original intent of the entire volume, guiding sentient beings to achieve transformation and cultivation in the human world. To transform past latent causes, one must possess both ‘blessings and wisdom’ in full measure, truly benefiting all under heaven. May the virtuous disciples of Chongxin understand the original intent of the Azure Heaven’s universal transformation!
第二回 行菩薩道
Why do human beings suffer from not understanding how to awaken and how to clearly understand? It is because they are trapped in Wú Míng (Ignorance) and the unknown, enduring hardships and calamities that torment the body and mind. This is precisely due to the lack of experiential understanding, leading to obstacles and dissatisfaction. Life is this very process, and one must elevate oneself through the stages of hearing, thinking, and cultivation to achieve the transformation of life.
第四回 自利利他
The conditions for benefiting others must be carefully observed; not all are the same.
第五回 犧牲奉獻
With every drop of gratitude, the future will surely repay in kind;
第六回 捨己成全
By sacrificing one's own blessings, one can understand the inherent spirit of humanity through religion. Humans are such creatures, capable of transformation through thought and conceptual understanding, thus regaining their original ethereal celestial bodies. One can then see the colorful ribbons bestowed upon oneself, and thereby elevate and transcend, with hope of return!
第七回 天地有情
The myriad species of sentient beings share the benevolence of the Azure Heaven; all creatures are sustained by the goodness of life.
第八回 眾生有愛
I vow to study the boundless Buddha Way,  
I vow to attain the boundless Buddha Fruit.
第九回 誓渡眾生
Only when all sentient beings are saved will the vow be fulfilled, such is the rare and precious power of this vow.
第十回 誓斷煩惱
One must deeply experience and understand, to know how to transform obstacles into nothingness.
第十一回 誓學法門（真理）
Deeply comprehending the principles within; who benefits from their proper application?
第十二回 誓成佛道
The vow to achieve Buddhahood: for those now in the 'house of fire,' it is essential to first understand the process, to perfect human conduct, and thereby to perfect the surrounding friends and matters. Through subtle transformation, one can change one's own latent causes and bad habits, thus achieving the prosperity of one's family and the fulfillment of the surrounding people, matters, and things.
第十三回 內果外功
The demons of the heart are the manifestations of one's inner realm.
第十四回 心性心魔
If one lacks both abundant external merit and complete internal virtue, how can one step upon the ‘Golden Lotus’ and return? In the Dao Hall of Veneration, the process of return is not hindered by the three trials, nine tests, or the ‘oral instructions, contracts, and the opening of the mystic gate’. One can directly advance to the Infinite Principle Heaven (Wú Jí Lǐ Tiān) through diligent practice (Jīng Jìn)! This is because the Dao Hall of Veneration is directly supervised by the Infinite (Wú Jí).
第十五回 降伏心魔
The rise of demonic nature is exceedingly hard to subdue, and all perversions are difficult to rectify.
第十六回 淨化靈性
The process of purification and filtration removes defilements from the ālaya consciousness, and the practice of stillness and contemplation enhances wisdom and insight.
第十七回 心魔化除
It often sways one's thoughts, making actions seem peculiar and out of place.
第十八回 淨化內性
Transform the defiled thoughts of the past; the method of enhancing wisdom must be elevated.
第十九回 內性自淨
The inner zì xìng (Self-nature) must be sublimated; the Fó Xìng (Buddha-nature) will then manifest its virtue without isolation.
第二十回 佛性彰顯
The manifestation of Buddha-nature is the initial basis, yet there are many levels to be harmonized.
第廿一回 佛性再顯
Ascending to the third level, one enters the fruit position with truth and reality.
第廿四回 唯識行徑
Form, sensation, conception, volition, and consciousness—the Five Aggregates—will determine future blessings and misfortunes.
第廿五回 十二因緣
The beginning and end of any affair must be due to ‘possession’. This creates the existence of ‘birth’. In the process of ‘birth’, all affairs and objects, if left for a long time, become old and antique, and are destined to enter the process of decay. This is true for all affairs, objects, and sentient beings.
第廿六回 六道輪迴
It is hard to break through the cycle of repeated births, 
In the next life, they come to be reborn again.
第廿七回 含因改造
Understanding what cause and effect have formed—the hidden source is originally without flaw.
第廿八回 生歡喜心
This night, I return to the Dào Chǎng (Dao Hall) of Chóng Xīn to write 'Cultivating a Heart of Joy,' hoping that each day will be like this. Through the harmonious interaction of the God of Fortune and the God of Wealth, one can achieve greater wealth and blessings, fulfilling one's desires. This is a matter that every being greatly desires, and it is a question of whether the conditions for wealth and blessings are present!
第廿九回 觀念轉化
Transformation must have a basis; only then can erroneous changes be corrected.
第三十回 落實生活
Implementing the life of the Human Way—Rén Lún (Human Relations) and morality—is a matter of utmost importance. One must never deviate from the central idea of the Human Way. Life in the world is meant for learning to achieve completeness in every matter, which is the true fulfillment of the Human Way. Furthermore, the first course of the Chóng Xīn (崇心) teaching requires the fulfillment of the Human Way, which is the true completion of the Human Way!
第卅一回 當下實行
The intention behind the composition of the Heavenly Scriptures of the Great Way by the Venerable Heart is to use each chapter of sacred teachings as a textbook for future instruction. After the millennium, it will further enable sentient beings to make vows and return. The Venerable Heart’s unique favor from Heaven is not without reason; it is to ensure that future students understand the difficulty of founding and the even greater challenge of maintaining.
第卅二回 逍遙自在
Letting go of all, one can act as one wishes, cutting off烦恼 (fán nǎo /烦恼) to care for the body and mind.
第卅三回 了無罣礙
One can then transform and return in the present world, achieving self-realization without relying on external forces. The return is in the present, and it is also the growth and accomplishment of the self! Understanding the process as one of no hindrances and no attachments, one is free and at ease, coming and going as the Tathāgata, truly transforming the human world!
第卅四回 福德無窮
The selfless person has a public heart; in this lifetime, non-action leads to the cultivation of public virtue.
第卅五回 真如實性
Cultivate the wisdom of the Dharma Realm’s essence,  
Transcending the mundane and entering the sacred is one’s own endeavor.
第卅六回 金品蓮台
How do sentient beings achieve enlightenment? By ascending from the ‘Nine Grades of the Lotus Platform’ to the ‘Golden Grade of the Lotus Platform,’ one must possess boundless blessings and virtue, boundless wisdom, perfect integration and freedom, and be free from all hindrances. One can then elevate the ‘Suchness of the True Nature’ to the ‘Suchness of Buddha-nature,’ achieving freedom and spontaneity—coming as one comes, going as one goes, and returning as one returns.
◆ Postfaces & Praises ◆
跋.凡例
It is precisely the mission of the Void Golden Pen to complete its predestined tasks in the mundane world, thereby widely guiding sentient beings to return and leading the original spirits to achieve. It is necessary to observe the choices and efforts of the virtuous beings! Can they pass the heavenly mandate and policies set by the Supreme Heaven? How can they be accomplished? This is the effort and dedication required by Chongxin.
完書繳旨
Seven, before the submission of "The Great Dao's Norms," if the virtuous beings have any requests, whether regarding the writing, printing, distribution, circulation, or explanation of the books, they can all assist in the dissemination of the Heavenly Books. The Supreme Heaven will consider and grant their requests, helping them to eliminate karma, receive blessings, and achieve a life free from obstacles, a cultivation free from obstacles, and a return free from obstacles.
◆ Prefaces ◆
懿旨
Vice-Chairman, Má Xiān Gū (麻仙姑)
序
Descending to Chóng Xīn to write,  　Caring for the Great Way
◆ Main Text ◆
第二回 行菩薩道
When one can practice the Mahāyāna Bodhisattva path, the Bodhisattva also hopes that beings will remain steadfast and not retreat. In the midst of the mundane world, one should practice without waiting for the next life. One should already be 'Bodhisattva practice, Bodhisattva path, Bodhisattva embodiment' in this life. In the human world, there must be a genuine and practical application of knowledge and wisdom, leading to good growth!
第四回 自利利他
When others feel they have benefited, it brings prosperity and auspiciousness to all.
第五回 犧牲奉獻
Offer the fruits of your existence, your wealth, labor, and joyous heart;
第六回 捨己成全
All human beings sustain themselves with external things, yet they do not know how to repay the grace of Heaven, Earth, the sun, moon, and stars, and the virtues of all things. May all beings show Gratitude (Gǎn Ēn) to Heaven and Earth and all things, accumulating abundant spiritual resources. Not only will this fulfill oneself and nourish life, but it will also fulfill all beings. Such actions are the sacrifice of oneself for the fulfillment of the masses!
第七回 天地有情
The Bodhisattva awakens to the condition of all sentient beings; compassion and salvation are the teachings that transform.
第八回 眾生有愛
Human life is the passage through the ‘Buddhist Teaching and Transformation,’ refining and reforming the thoughts and ideas of the present beings through purification, so that one may enter the stage of cultivation. This is also grounded in Confucian learning, which allows one to thoroughly understand the meaning of texts. Through the teachings of Confucianism, Daoism, and Buddhism, one is given the means to enter the process of cultivation.
第九回 誓渡眾生
Each being's karmic conditions are unique, and one must strive to transform and achieve them.
第十回 誓斷煩惱
This night, amidst the auspicious blessings, I descend upon the Dao temple of Chongxin to compose “The Great Dao’s Norms,” truly a joy and a privilege! If sentient beings can sever the roots of their afflictions, then in the Netherworld, I may also lessen the suffering fruits they incur from their karma. I look forward to this! I look forward to this!
第十一回 誓學法門（真理）
The Dharma of karmic conditions is truly superior; sentient beings may thus be elevated.
第十二回 誓成佛道
I hope that all sentient beings will first practice human conduct, and then enter into cultivation and perfection, thereby achieving both merit and fruit. To reach the supreme vow of Buddhahood, it is a step-by-step process! By expanding this practice in the human world, one can apply the truth more practically, thereby manifesting Suchness and revealing Buddha-nature in the human world.
第十三回 內果外功
This verse should be studied together! It can also serve as a motto! It will surely become the foundation for transcending and elevating one's spiritual roots. In meditative concentration and stillness, if one encounters various realms, these are all illusions created by the demons of the heart. How can one tether the heart-monkey? Only then can the inner fruit of heart-thought and conscious mind be transformed and elevated. Otherwise, the 'inner demons' will be more formidable than the 'outer demons'!
第十四回 心性心魔
Imperial decree to venerate the Mother’s heart, virtue spreads throughout Heaven and Earth, nourishing all beings.
第十五回 降伏心魔
Entering therein, one is unaware; to subdue, one must have karmic affinity’s aid.
第十六回 淨化靈性
The purification of the spirit transforms it into freshness and purity, and this must be carried out with sincerity in both Heaven and Earth.
第十七回 心魔化除
Once heart-demons are born, they are hard to transform, but with firm resolve and perseverance, one can bravely face them.
第十八回 淨化內性
The accumulation of Hidden Merit within the inner nature requires diligent effort for one’s own benefit.
第十九回 內性自淨
The Chóng Xīn (崇心) Dao Hall’s educational work officially begins the second phase of sacred duties today. The scale of the Dao Hall is commendable, showing that the chairman and others have effectively guided the teachings. Moreover, all the virtuous students have passed the strict examinations required by Shàng Cāng (The Azure Heaven), and they are the pillars of the future.
第二十回 佛性彰顯
Different fruit positions have distinctions, the four noble truths of Buddha-nature are established with supreme excellence.
第廿一回 佛性再顯
Such capabilities are rare among humans, the Four Noble Truths of Buddha-nature bestow blessings, wisdom, and understanding.
第廿四回 唯識行徑
Regardless of the religion one practices in the human world, it is not only a matter of waiting until the end of one's life to cultivate the 'theory of consciousness, concept of consciousness, and path of consciousness'. One must pass through these to enter the Lotus Platform of the Buddha's Fruit (Realm) and achieve the benefit of oneself and all beings. Seize this! Seize this!
第廿五回 十二因緣
The Twelve Yīn Yuán (Karmic Conditions) in action, old age and death, birth, and existence, desire and attachment, sensation and contact, the six sense organs and name-form, consciousness and action, all arise from Wú Míng (Ignorance), the root cause, and the conditions that support it.
第廿六回 六道輪迴
The cycle of Saṃsāra is a creation, 
Understanding life's fundamental delusion.
第廿七回 含因改造
How to sever the Latent Cause (Hán Yīn)? This is a crucial question for sentient beings today. For Mahāyāna (Dà Chéng) Bodhisattvas who awaken to sentient beings (jué yǒu qíng), it is necessary to transform the Latent Cause (Hán Yīn), turning it into good karmic conditions. Through this transformation, sentient beings can be taught and transformed, and they can achieve enlightenment in the present. This is accomplished step by step, in an orderly manner.
第廿九回 觀念轉化
One only knows pain when one hits a hard surface; such a profound experience will lead to change.
第三十回 落實生活
Implementing daily life must also be done with sincerity and regularity.
第卅一回 當下實行
In the current environment, although everything remains in a state of difficulty, it must be cultivated with wisdom, accomplished with sincerity, and overcome with patience. All obstacles can be resolved; otherwise, the Azure Heaven sets forth a great test, and failing to pass it, how can one shoulder the great responsibilities of the future?
第卅二回 逍遙自在
Truly free and at ease, one can transcend all troubles, seeing through the whole without any烦恼 (fán nǎo /烦恼).
第卅四回 福德無窮
Hidden merit accumulates good karma; boundless blessings lead to the attainment of fruit.
第卅五回 真如實性
The true foundation of reality is the True Suchness, wherein the Buddha-nature is revealed and finds its aid.
第卅六回 金品蓮台
This is the entire meaning of the 'Heavenly Scriptures of the Great Way'. It can be achieved through the teachings of Confucianism, Taoism, and Buddhism, and can also be achieved through the teachings of Christianity, Islam, and the Heavenly Dao. Otherwise, in the present age where all teachings arise together, if there is no truth to follow in expounding, it is like a clear spring cleansing the pollution of human beings, thus truly elevating them.
◆ Postfaces & Praises ◆
跋.凡例
Only then can substantial teachings be realized. If one encounters the descent of immortals, Buddhas, and Bodhisattvas in the human world, and if one can receive the teachings of Chongxin, the wisdom and teachings of the sages, immortals, Buddhas, and Bodhisattvas can be manifested, and the Buddha-nature can be revealed. This requires the possession of the three virtues of "faith, vow, and action."
完書繳旨
Be diligent and brave, 　 　Do not be negligent or complacent, 　 　Sacrifice and dedicate, 　 　Deities and humans bow in gratitude
◆ Prefaces ◆
懿旨
The series of the Great Way is written again,　The Great Way's Norms is written by heaven
序
The Empress Mother’s virtue,  　The benevolence of the Jade Emperor of the Vast Heaven
◆ Main Text ◆
第二回 行菩薩道
Such karmic conditions and circumstances are not limited by time and space or the flow of the three periods. One can achieve the 'manifestation of Buddha-nature (Fó Xìng)' in the present moment. When one's original nature (Běn Xìng) is revealed within oneself, one can see the luminous original nature, the perfect and complete Buddha-nature!
第四回 自利利他
With such conditions, how can one fail to achieve success in life? I urge you not to wait for the next life to discuss success, for that is a fallacy. I hope that all sentient beings, in the world of compassion, will transcend themselves, transcend the cycle of rebirth, transcend cause and effect, and transcend karmic forces. In this way, they can transform latent causes and achieve self-reformation!
第五回 犧牲奉獻
The world of sentient beings is but a loan; who can truly claim ownership of all?
第七回 天地有情
Elevation and transcendence lead to return; the Great Way is opened to fulfill oneself.
第八回 眾生有愛
It is essential to uphold: the equality of cultivation, the equality of self-nature, the equality of religions, and the equality of faith. Only then will one not be limited by inequality upon return, nor suffer from the harm of ignorance and delusion. Otherwise, one will be influenced by the unequal actions and tribulations in the human world due to a discriminating mind.
第九回 誓渡眾生
Such karmic conditions are what enable one to achieve one's own salvation. Otherwise, entering the mundane world and remaining unaffected by the five dusts is exceedingly difficult. It is hoped that sentient beings will 'save themselves through their own Self-nature' and return to the path. This is the foundation of 'saving oneself by one's own Self-nature, for the Buddha cannot save one,' and it is the great vow to 'save all sentient beings without limit.'
第十一回 誓學法門（真理）
The study of consciousness is profound; the application of subtle principles is truly genuine.
第十二回 誓成佛道
The achievement of the Buddha path requires clarity, for the principles of truth differ in their agreements.
第十三回 內果外功
How can one cultivate the inner fruit to its full growth? It must be achieved step by step, and each step must be clearly manifested. Only then can the inner fruit of 'heart-thought and conscious mind' be transformed, and the karmic imprints from past lives be purified. This can be understood through the twelve links of dependent origination, which reveal the manifestation of ignorance. Diligently cultivating outer merit and deeply refining the inner fruit are the essential conditions for the 'Gathering In' of this era.
第十四回 心性心魔
Honour the Heart of the Mother, and the teachings of Truth shall illuminate the Buddha-nature.
第十五回 降伏心魔
Each composition herein is a crystallization of the heart's blood of immortals, Buddhas, and bodhisattvas, enabling sentient beings to nourish and manifest the growth of their Buddha-nature! It is also a source for enhancing the spiritual resources and merit. One must strive and endeavor in all processes to truly gain benefit. Do all wish for this? I hope so! I hope so!
第十六回 淨化靈性
Yin and Yang, working together, protect the body and form, and the purification of the spirit creates a legacy of virtue.
第十七回 心魔化除
With the guidance of enlightened masters and deities, one can turn away from attachment and firmly transform rigid concepts.
第十八回 淨化內性
The demonic nature must not arise to interfere; the Awakening-nature and the planting of Latent Causes are the foundation.
第十九回 內性自淨
Truly, Heaven is heartened. After the venerable immortal returned to the celestial realm, he ascended to the Precious Hall of Supreme Heaven to report to the Jade Emperor, the Great Heavenly Venerable, the Profound Spirit Sovereign, on the affirmation at the Hall of Reverent Heart and the genuine progress of the Great Dao’s sacred endeavors, a matter of great joy and celebration!
第二十回 佛性彰顯
This process and these conditions should already be clear to the virtuous scholars of Chongxin! How should they proceed in the future? They must align their actions with all the divine tasks of Chongxin and also conform to the cultivation of the Great Way (dà dào), thereby achieving greater growth and elevation.
第廿一回 佛性再顯
Observing the Dao Hall of the Venerable Heart, the Dao energy rises straight to the Azure Heaven, this is cause for joy and celebration! Also observing the steadfast resolve of the virtuous, who bravely move forward, we congratulate them! In the future, the ‘Wú Jí Dà Dào Xué Yuàn’ (Infinite Great Way Academy) will surely be established, and all the immortals and Buddhas will be pleased to see its success, and will joyfully assist in the development of the Venerable Heart! I now respectfully bid farewell to the Supreme of the Infinite.
第廿五回 十二因緣
Consciousness-only: is the purification through the seeds of Buddha-nature, establishing and creating a process of purification. In practicing any method, if one cannot remove the defilements of the Ālaya consciousness, it will be difficult to return to the Pure Land, the Infinite Heaven, or the Void Heaven. For the defilements will hold back one’s spiritual nature, making it impossible to return lightly.
第廿六回 六道輪迴
Removing all obstacles, 
Wisdom grows, and Hidden Merit (Yīn Zhì) increases.
第廿九回 觀念轉化
This night, I descend to honor the heart! In writing about the transformation of thought (觀念轉化), I hope that you will carefully reflect on all the processes involved. Only then can you be the master of your own life in this world, and not fall into the vortex of saṃsāra. This will allow you to accumulate wisdom and maintain a perpetual attitude of learning and growth! I hope for this! I hope for this!
第三十回 落實生活
All true phenomena are not false, yet the world is often deemed illusory by religious teachings.
第卅一回 當下實行
It is hoped that the profound meaning within can be understood, and that one does not idly waste oneself.
第卅二回 逍遙自在
Leaving behind suffering and letting go, one achieves freedom and ease, leaping beyond all limitations.
第卅四回 福德無窮
This night, having descended to the崇心道場, I join with all the virtuous souls to discourse on the boundless virtues and the boundless wisdom that can transform oneself in this very life and elevate one to the true rank of accomplishment! It is essential to apply oneself earnestly in learning all the processes, so that in the future, when one puts them into use, they will be fully available for benefit, and one will not then find oneself in the regrettable situation of needing them but finding them scarce.
第卅五回 真如實性
Highlighting the wisdom and blessings of the covenant,  
sentient beings in the world support one another throughout their lives.
第卅六回 金品蓮台
The Golden Grade of the Lotus Platform elevates, surpassing the Nine Grades of the Lotus Platform to completion.
◆ Postfaces & Praises ◆
跋.凡例
The process of life must involve the transformation of thought, thereby achieving in the human world and the celestial realm! Such is the nature of sentient beings. Can they escape? Or will they continue to revolve in the cycle of rebirth? It is not certain! It all depends on the choices one makes, leading to the ultimate state of coming and going, as well as the differences in falling into the cycle of rebirth.
完書繳旨
The Great Dao completes its norms, 　 　Heaven rewards all virtuous beings
◆ Prefaces ◆
懿旨
The Wú Jí (無極) edict is received,　Chongxin Hall writes the truth uniquely
序
Creating more good deeds,  　Necessarily leading to enlightenment and return
◆ Main Text ◆
第五回 犧牲奉獻
Do not lose heart due to temporary hardships. In the future, you will surely understand how the Dao Hall of the Venerable Heart achieves the process of uplifting above and transforming below. Regarding the principle of ‘sacrifice is enjoyment, enjoyment is sacrifice, willingness in contribution, true contribution in willingness,’ ‘enjoying sacrifice, willingly contributing,’ are all virtuous beings willing to put this into practice?
第七回 天地有情
Certainly, the gains and losses of human fortune and misfortune can advance or delay the calamities predetermined by the Azure Heaven, and even eliminate them entirely! Such karmic conditions are determined by the choices of human actions, whether virtuous or not. For all sentient beings and all living things, there should be a space of peace and comfort; this is the true path!
第八回 眾生有愛
All beings are seeds of love, all things are born of joy and affection.
第九回 誓渡眾生
Ha! Ha! Can the virtuous ones understand, and how can one guide oneself? If one can understand, there will surely be a great achievement in the mundane world, and one can guide oneself back to the path, elevating and transcending! This is the process by which human beings can grow and ascend in their orientation towards life. Fear not a lack of confidence, for with firm resolve, success is assured.
第十一回 誓學法門（真理）
By carefully observing and contemplating, one can understand that the veneration of the heart-mind is illuminated by the deities and Buddhas who reveal the Truth universally. This is not something that ordinary temples can compare to, nor can it be achieved by superficial religious displays! Why is the veneration of the heart-mind a beacon of faith in the human world, a pointer to the moon, and a great clear spring that benefits all sentient beings?
第十二回 誓成佛道
Why do Buddhists create less karma? Because they clearly understand the law of cause and effect, and the removal of karmic obstacles.
第十三回 內果外功
Otherwise, no matter how extraordinary the outer merit may be, it will only serve as a seed cause for the next cycle of rebirth. In the cultivation of the inner fruit, one must indeed engage in deep practice, and in this very life, one must first understand the Truth, then seek the Human Way, and only after the Human Way is perfected can one proceed to cultivate abundant outer merit. This is the most crucial condition for the inner fruit to sprout!
第十四回 心性心魔
If all can deeply study and contemplate this verse, they will surely understand that the establishment of the Heart of the Mother Hall is no mere coincidence, nor can it be compared to ordinary religions. For this reason, the Azure Heaven bestows greater blessings upon the Heart of the Mother, and its demands are also exceedingly strict. In the future, through teaching, it will become clear: from the second phase onwards, the foundation of the 'College of the Infinite Great Way' shall be established.
第十六回 淨化靈性
If one cannot purify and transform one’s own ‘root-dust consciousness’ and change all peculiar and harmful habits, one cannot be called a ‘practitioner’. One is merely a person who practices for the sake of practice! How, then, can one achieve true self-realization? It is hoped that all beings are not such people. What do you all say?
第十七回 心魔化除
How should one transform the demonic nature to achieve the Buddha-nature? One must begin with the fundamentals, for without a solid foundation, any leap beyond it will lack the necessary structure. The Buddha and the demon are reflections of the human life process; if the true nature does not manifest, how can the Buddha-nature arise? It is truly a pity that it is easier for people to act out of their demonic nature! There are far too many such individuals in the human world.
第十八回 淨化內性
The first phase of the sacred duties of the exalted heart has now come to a complete end. From the next chapter onwards, we truly enter the second phase of the sacred mission of teaching and transformation. Especially, the training of those who proclaim the teachings must be strengthened, and the study of Truth must be intensified. In the future, the number of personnel will naturally increase, thus greatly increasing the opportunity to achieve the great resources of ‘Proclaiming Heaven’s Teachings and Embodiment of the Heavenly Dao’.
第廿五回 十二因緣
It is the natural Great Way that binds the human original nature, self-nature, and Buddha-nature through defilements, causing further entanglement. If sentient beings today cannot purify the defilements within the Ālaya consciousness, the desire to return is like seeking fish in a tree. This is an indisputable fact, and it must be believed!
第廿六回 六道輪迴
Tonight, I am greatly rejoiced to behold the Dao temple of veneration, where the Dao energy soars to the heavens, a sight most praiseworthy and celebratory. Henceforth, the teachings shall emanate from the “Infinite Great Dao Academy—the Infinite Great Dao College,” which will surely bring wondrous blessings to perfect oneself, to perfect the sentient beings in their return and transcendence, and to perfect the Original Spirits in their return. This is precisely what your Master anticipates and heartily wishes to assist!
第三十回 落實生活
If one says that existence is an illusion, then the pain of a knife cutting the flesh should also be an illusion.
第卅一回 當下實行
Wisdom must be applied in mutual support, for the power of unity is incomparably great.
第卅二回 逍遙自在
‘Freedom and ease, ease and freedom’ must be both coming and going, going and coming. This is the true path in the human world, guided by the precepts and regulations, leading directly to the fruit of a Bodhisattva, and thereby achieving the realm of Buddhahood. It must be accomplished step by step, in an orderly manner! I hope for this! I hope for this!
第卅五回 真如實性
Tonight, descending upon the Chóng Xīn Dào Chǎng (崇心道場), I observe whether the virtuous beings can achieve the vanguard of universal transformation. It is necessary to pass through all the tests of the human world and accumulate genuine merit and virtue to achieve success. By overcoming all adversities and disappointments, one can also promote the Dào Chǎng (Dao Hall) and ensure that all efforts will surely succeed!
第卅六回 金品蓮台
The realms and levels are distinct, the fruit of Buddha-nature can be clearly verified.
◆ Postfaces & Praises ◆
跋.凡例
The series of Heavenly Books of the Great Dao is derived from the process of expounding the "Heart Sutra of the Great Perfection of Wisdom." It transforms the theories, concepts, and practices of consciousness-only through purification, achieving the transformation to pure consciousness, and realizing the footsteps of sages, Buddhas, and Bodhisattvas in the human world. This is the fundamental cause! Those who can practice will surely achieve, transcending to the "Golden Lotus Platform."
完書繳旨
The series of Heavenly Books of the Great Dao—the fifth volume "The Norms of the Great Dao"—has been completed. Today, the Empress Mother of the Boundless (Wú Jí Huáng Mǔ) specially issues an edict to commend and reward the diligent efforts of the deities and humans at 崇心. This is to elevate the moral and spiritual well-being of all sentient beings, providing various conditions for the faithful to ascend, return, and transcend!
◆ Prefaces ◆
懿旨
Continuing to receive the Jade Edict from the Heavenly Realm, I command Pǔ Xián Pú Sà (普賢菩薩) and Guānyīn Pú Sà (觀音菩薩) of our hall to greet the imperial carriage twenty miles away; I command Living Buddha Jì Gōng (濟公) and Xiū Kōng Cǎi Yún Xiān Gū (虛空彩雲仙姑) of our hall to greet the imperial carriage ten miles away. The rest of the deities, people, and cultivators of Wú Jí (無極) Great Dao Academy shall also line up in order to await the imperial carriage, and must not violate the protocol!
Preface     Two
◆ Main Text ◆
第五回 犧牲奉獻
Ha ha! This night, all virtuous souls have enjoyed the sacrifice, willingly dedicating their time, thus fulfilling the noble karmic affinity for the writing of the Great Dao. Has this been so? And do you feel truly content with what you have given; Ha ha! In laughter, we bid farewell!
第七回 天地有情
May the heavens and earth always have sentiment, and not manifest calamities in the human world, thus eliminating the misguided predictions of some religious figures for the year 2000, who claimed that all humanity would face destruction. We hope that all religious teachings can awaken and transform the hearts of people, leading them truly into the realm of the Lotus Buddha Land! Hail! Hail!
第八回 眾生有愛
Through the convergence of causes and conditions, they have become dear and beloved, each unique in their affection.
第十一回 誓學法門（真理）
All may observe and understand: the heavens and earth have a unique life force. It is no easy feat for the veneration of the heart-mind to receive such honor. Cherish and preserve it! This is the practical path to return! Moreover, vowing to learn the boundless Dharma gates for all sentient beings, if one does not learn the Truth, how can one liberate sentient beings and return them to the manifestation of Suchness and the revelation of Buddha-nature? The following verse is offered to encourage all virtuous beings!
第十二回 誓成佛道
A lifetime of vows leads to good cultivation, and personal practice brings about a new character.
第十三回 內果外功
Furthermore, those who can achieve 'three thousand outer merits are easy to complete, but eight hundred inner fruits are difficult to form' must certainly be endowed with the 'Golden Lotus Throne' from 'The Infinite' to accomplish themselves, and to attain the supreme Bodhi. At this point, they are no longer ordinary beings, but have truly transcended into the rank of Bodhisattvas, reaching the realm of the Lotus Buddha Fruit (Land).
第十四回 心性心魔
All processes are precisely the result of the efforts of the virtuous. What is gained is also virtuous. Can you understand? Therefore, the 'Buddha-nature, Mind and Nature, and Demon-nature' are one entity with two aspects. On one hand, they can lead to accomplishment, and on the other, they can lead to destruction. How to purify the Demon-nature? This is a necessary course of instruction for the future.
第十六回 淨化靈性
The purification and stillness of the heart-mind must be achieved through stillness and contemplation, leading to a state of peace and contentment. Only then will there be growth and elevation. Therefore, when engaging in religious practice, one must implement it in the present moment. This will enable one to transcend in this very life and also purify and tame the ‘heart-monkey and intention-horse’. Everyone, say: Can this be achieved? It must be clear to all!
第十八回 淨化內性
It is essential to establish training for those who proclaim and receive the teachings, which is a necessary sacred duty in the early stages of the second phase. This is a necessity for the exalted heart to guide and foster growth, step by step, with each step firmly planted. We earnestly hope for this! We earnestly hope for this! May all virtuous beings and sentient beings truly cultivate the Mahāyāna path of the Bodhisattva who awakens to sentient beings!
第廿五回 十二因緣
All the basic conditions of human life arise from the union of gēn chén (Root-dust), adding to the fruits of karma. They all stem from the Twelve Yīn Yuán (Karmic Conditions), forming the good and bad, the blessings and misfortunes that follow.
第三十回 落實生活
If it does not hurt or itch, one can see through it; otherwise, one becomes a fool.
第卅一回 當下實行
How is the cultivation and planning of a reverent heart to be accomplished? How is it to be unfolded? It must be done through wisdom, which can dissolve all actions and resolve all issues. By uniting individual efforts, a great force can be gathered, thereby achieving abundance in knowledge, life, experience, wealth, and the richness of one’s own nature.
第卅六回 金品蓮台
The Golden Grade grows, forming the Lotus Platform, the root nature and seeds of cause have long been opened.
◆ Postfaces & Praises ◆
跋.凡例
Void Golden Pen Enlightenment 天尊 descends to write the preface at
完書繳旨
The auspicious moment has arrived; I hereby command Lively Buddha Jì Gōng and Guānyīn Bodhisattva to welcome the Empress Mother at a distance of fifteen miles, and Xiūkōng Cǎiyún Xiāngū and Xiūkōng Luòbǐ Tiānzūn to welcome her at a distance of ten miles. The rest of the spirits and cultivators of the Boundless Dao Hall shall line up in order to await her arrival. The deities, Buddhas, and students of this hall shall also line up respectfully to welcome the edict to the hall.
◆ Prefaces ◆
Imperial Envoy, Lǐ Tàibái Xiān Wēng (李太白仙翁)
序
Ha ha! The old monk is honored to be the principal author of the "Great Way Norms." For Chóng Xīn to be able to produce a series of great way heavenly books is truly the virtue of Heaven. It is also a testament to the resilience of the virtuous beings of Chóng Xīn, who have withstood the trials of Heaven. In the most difficult times, they have continued the work of universal transformation.
◆ Main Text ◆
第八回 眾生有愛
One must practice great love without self-interest, for this is the true nature of human beings.
第十二回 誓成佛道
Moral and ethical conduct must be the first to be upheld, and the purification of the eight consciousnesses leads to transcendence.
第十三回 內果外功
In the practice of meditative concentration, all schools are gateways. Day by day, through diligent practice, the body is set right.
第十四回 心性心魔
Phase by phase! It will enable sentient beings to understand the transformation and elimination of Mind and Nature and Demon-nature, all of which are exercised by oneself, and are one's own inherent nature. Otherwise, when the Self-nature is not manifest, the Demon-nature will appear, and the attainment of 'Amala Consciousness' will be impossible! It is necessary to thoroughly and truthfully elevate oneself in order to transcend and return.
第廿五回 十二因緣
The essence of the 'Dà Dào (Great Way) Guidelines' as expounded by the heart of veneration is to promote the 'Theory of Consciousness-Only' and its concepts, to elucidate the 'Bō Rě Bō Luó Mì Duō (Prajñā Pāramitā) Heart Sutra' in its entirety, and to purify the human world, reaching the 'Golden Lotus Platform' level, and entering the Dà Chéng (Mahāyāna) Pú Sà (Bodhisattva) path, thereby making it easier to elevate oneself!
第三十回 落實生活
Tonight! I descend to write on the implementation of daily life, the fulfillment of the Human Way, hoping that all sentient beings may understand: one should not cultivate merely for the sake of cultivation, nor should one abandon the nourishment of the Human Way. Instead, one should establish the central idea, which is the foundation of all courses in the Rú Zōng Shèng Jiào (Confucian Sage Teaching), and also the essential task of Chóng Xīn (崇心)!
第卅六回 金品蓮台
Bodhisattvas enter the fruit of Buddhahood, achieving perfect fulfillment and increasing the path.
◆ Postfaces & Praises ◆
跋.凡例
Wuji Great Daoist Temple 懿敕崇心堂
完書繳旨
I humbly carry the edict of the Boundless to be read aloud, and all deities and humans bow reverently to welcome it!
◆ Prefaces ◆
懿旨
Chongxin Hall is honored to receive the edict again,　Continuing to write the celestial books to guide the spirits
序
They fear no difficulties, and the hardships they endure are hard to express! Truly, this is very touching! It is necessary to work hard, for though the present may be unsatisfactory, the future will reveal Heaven’s abundant favor towards Chóng Xīn!
◆ Main Text ◆
第八回 眾生有愛
All are joined by affection, forming families and continuing the lineage.
第十二回 誓成佛道
I, in the realm of the netherworld, if one sincerely repents, can reduce the faults of sentient beings, and lessen their suffering. I hope that all sentient beings will strive to implement this, I hope it, I hope it! It is a laborious task for all virtuous beings, in the process of honoring and resolving the karmic ties with ancestors and enemies, to further elevate the spirits to achievement! I bless it, I bless it!
第十三回 內果外功
In laughter and conversation, the principles of awakening are understood. Returning to the original nature, it is naturally accomplished.
第十四回 心性心魔
Mind and Nature are inherently possessed, within the nature of the Self, all qualities are cultivated.
第廿五回 十二因緣
With Gǎn Ēn (Gratitude) to our revered teacher, Ancient Buddha Daoji of Nanping: the analysis of the Twelve Yīn Yuán (Karmic Conditions) in terms of smooth and adverse (shùn nì) observation provides a significant benefit for religious faith, a rare and precious teaching indeed:
第卅六回 金品蓮台
Returning is in the present moment, and in the present moment, one can return. One can understand the heavens, the universe, the void, and the Infinite, all merging into one. This is the full realization of self-nature, with radiant light universally shining! It is essential for all human beings to strive and elevate themselves, transcending all difficulties to grow. This is a step-by-step, solid and sincere return.
◆ Postfaces & Praises ◆
跋.凡例
Ding hour of the sixth day of the sixth month of the year 戊寅年六月初六日戌时
完書繳旨
Residing in the Holy Land of Heaven, my heart is deeply concerned for all my children in the mortal world. After descending to the world, they often lose their true nature, wandering through the six realms of samsara, unable to return to the truth. This truly grieves my heart, and I often stand by the gate, hoping for my children to return. Despite my deep longing and urgent desire, it is difficult for my children to connect their hearts with mine and achieve spiritual resonance.
◆ Prefaces ◆
懿旨
The Great Way's Norms elucidates cultivation,　Strive to complete and publish it
序
I look forward to their continued efforts, to further the causes and conditions for the "Great Way Series of Heavenly Books." Guiding original spirits to manifest their Buddha nature and achieve the Buddha nature within themselves is the path of "self-salvation and self-enlightenment leading to return." The old monk is willing to lend a helping hand. This is the preface!
◆ Main Text ◆
第八回 眾生有愛
The vow to study the boundless Fó Dào, the vow to achieve the boundless fruit of the Buddha.
第十三回 內果外功
The inner fruit and outer merit support each other. The elevation of mind and nature is mutually beneficial.
第十四回 心性心魔
Distinguishing the many qualities, all arise from the seeds of causes and conditions.
第廿五回 十二因緣
The 'Adverse Observation Method' of the Twelve Yīn Yuán (Karmic Conditions) involves the terms 'old age and death, birth, existence, attachment, desire, sensation, contact, the six sense organs, name-form, consciousness, action, and Wú Míng (Ignorance)' in reverse order.
第卅六回 金品蓮台
The Great Dao Norms: Thus concludes the entirety of this work, to all the virtuous souls, your toil is greatly appreciated! To understand the process of venerating the heart in writing is to create boundless and eternal blessings for oneself and for all sentient beings, truly a virtue that permeates the heavens and the universe. May the wish be granted that the "Chongxin Dharma Vessel" reaches far and wide, ferrying countless living souls, ferrying myriad Original Spirits!
◆ Postfaces & Praises ◆
跋.凡例
Grand Chairman 南天文衡聖帝
完書繳旨
By imperial decree, 崇心 Hall is established to carry out the mission of universal transformation. It has been able to alleviate my worries and complete the series of books on the Great Dao, spreading the truth to all my children in the world, hoping they can return to their true nature and manifest their Buddha-nature, thus achieving their return.
◆ Prefaces ◆
懿旨
By the Jade Edict from the Heavenly Realm, all deities and people bow down, and must not violate the protocol!
序
Nán Píng Dào Jì Gǔ Fó (Ancient Buddha Dào Jì of the Southern Screen)　降序於
◆ Main Text ◆
第八回 眾生有愛
Human life is the passage through the ‘Buddhist Teaching and Transformation,’ refining and reforming the thoughts and ideas of the present beings through purification, so that one may enter the stage of cultivation. This is also grounded in Confucian learning, which allows one to thoroughly understand the meaning of texts. Through the teachings of Confucianism, Daoism, and Buddhism, one is given the means to enter the process of cultivation.
第十三回 內果外功
Effortless creation is impartial and unbiased. The cultivation of virtue and hidden merit begins with the heart.
第十四回 心性心魔
Once Heart-demons arise, they are hard to stop, and it is difficult to change them both internally and externally.
第廿五回 十二因緣
The 'Smooth Observation Method' of the Twelve Yīn Yuán (Karmic Conditions) involves the terms 'Wú Míng (Ignorance), action, consciousness, name-form, the six sense organs, contact, sensation, desire, attachment, existence, birth, and old age and death' in their natural sequence.
◆ Postfaces & Praises ◆
跋.凡例
Opening the Great Dao to save all beings,  The Heavenly Dao is impartial and inherently benevolent,
完書繳旨
Furthermore, it provides boundless resources, boundless merit, and boundless wisdom, which is the true intention of the writings at 崇心.
◆ Prefaces ◆
Jade Edict Reading
序
Wú Jí Great Way Academy　Yì Chì Chóng Xīn Hall
◆ Main Text ◆
第十三回 內果外功
I hope that everyone will achieve both the perfection of the inner fruit and the abundance of outer merit, thus truly returning to the Pure Land, the Immortal Village of the Infinite, and the celestial realms of the universe! This requires a significant effort in the human world, but it is possible to reach these conditions, to elevate and return! May everyone benefit from this and find boundless blessings!
第十四回 心性心魔
When Demon-nature arises, it is hard to know, and by the time one desires to change, it is already too late.
◆ Postfaces & Praises ◆
跋.凡例
The literary pen guides the masses out of delusion,  Measuring merits, one must cherish oneself,
完書繳旨
The Empress Mother of the Boundless, Dà Tiānzūn, issues this imperial command 　 　At the Boundless Dao Hall, 崇心 Hall
◆ Prefaces ◆
By Imperial Decree
序
By the mandate of Heaven — the 22nd day of the 2nd lunar month, Wuyin (Year of the Earth Tiger) at the hour of xu (7–9 p.m.)
◆ Main Text ◆
第十四回 心性心魔
Demon-nature: it is the reverse aspect that completes sentient beings, and it also forms various combinations of karmic conditions. In the face of Demon-nature, there are also other aspects of kindness and accomplishment, which form the evil side of the Self-nature, and the Buddha-nature may also contain many adverse qualities. This is something that is very difficult for all to truly understand and verify. It lies in how sentient beings themselves apply it, how they measure it, and how they promote it!
◆ Postfaces & Praises ◆
跋.凡例
The Holy Lord sets the examples,  The Emperor's heart is lofty, refining the principles,
完書繳旨
Additionally, I bestow the "Golden Lotus Platform" rank, which will be given to those who have attended all sessions. Those who have attended less than two-thirds will receive half the reward. Those who have not yet earned the "Golden Lotus Platform" rank will be temporarily entrusted to the Heavens, to be achieved when their merits are complete in the future!
◆ Prefaces ◆
懿旨
Yù Huáng Dà Tiān Zūn (玉皇大天尊), Xuán Líng Gāo Shàng Dì (玄靈高上帝) decrees:
序
Chóng Xīn Grand Chairman　Nán Wén Tiān Héng Shèng Dì (Southern Wén, the Sage Emperor of Balance)
◆ Postfaces & Praises ◆
跋.凡例
The Great Dao has been completed,  It is essential to delve deeply into its essence,
完書繳旨
I observe that 崇心 has been a vanguard in the universal transformation, truly making it difficult for my children. I hope that under the leadership and guidance of the Master of the Dao, the return of all original spirits can be achieved, and the return of all beings to the truth can be realized, which is what I deeply hope for!
◆ Prefaces ◆
懿旨
Residing in the Jade Hall of the Heavenly Realm, I oversee the cultivation and teachings of the three doctrines, respected by all five doctrines. I wish to widely guide all beings to manifest their true nature and Buddha nature. I often use all my thoughts, hoping that the original spirits will soon achieve themselves and benefit all beings, spreading the teachings far and wide, and establishing halls everywhere, hoping that the nine and two original spirits will all return to the Wú Jí (無極) celestial homeland!
序
In the Southern Continent, saving the masses,  　The Heavenly Way is impartial, virtue is true
◆ Postfaces & Praises ◆
跋.凡例
The Grand Chairman hopes for the refinement of the literary pen,  Descending to Chongxin to protect the virtuous beings,
完書繳旨
By the mandate of Heaven — the 9th day of the 6th lunar month, Wuyin (Year of the Earth Tiger)
◆ Prefaces ◆
懿旨
Since the establishment of Chongxin Hall on the first day of the eighth month of the Bǐng Zǐ (丙子) year, we have undertaken the sacred task of writing and promoting the truth to widely guide all beings, which brings me great comfort. Now, we have completed the two celestial books, "The Great Way's Return" and "The True Meaning of the Great Way," and combined them with "The Great Way's Heart Lamp" and "The Great Way's Heavenly Virtue" to form the series of the Great Way's celestial books.
序
Articles of virtue cover heaven and earth,  　Measuring the fruit of karma, the heart reaches its zenith
◆ Postfaces & Praises ◆
跋.凡例
Initiating and promoting the teachings with collective effort,  Universally saving all beings with sincere dedication.
完書繳旨
The reading of the edict is now complete. I hope all virtuous beings can truly understand the deep love and painstaking efforts of the Empress Mother for the deities and humans of 崇心, and thus not辜负 her expectations!
◆ Prefaces ◆
懿旨
This is to widely guide cultivators to break through their cultivation obstacles and return. Now that "The True Meaning of the Great Way" has been submitted, it has received widespread recognition. I am very pleased and issue another edict, titling the book "The Great Way's Norms," appointing Living Buddha Jì Gōng (濟公) as the principal author and the high deities of the three realms as the accompanying authors.
序
The sage’s decree descends to write the preface,  　The Emperor’s heart of compassion aligns with the pen of reason
◆ Postfaces & Praises ◆
General Rules
完書繳旨
Very well! I, your teacher, will also return to the Boundless to submit the edict.
◆ Prefaces ◆
懿旨
It is scheduled to receive the edict and begin writing on the nineteenth day of the second month of the Wù Yín (戊寅) year, and to submit the book to the Heavenly Court on the twenty-fourth day of the sixth month of the Wù Yín (戊寅) year. The writing should be completed as soon as possible to form the unique and splendid "series of the Great Way's celestial books," to be published and benefit the world, guiding the original spirits to achieve themselves, enhancing their growth and surpassing their return, thus achieving the goal in the human world!
序
Descending to Chóng Xīn Grand Chairman,  　Encouraging all students to become vessels of virtue
◆ Postfaces & Praises ◆
跋.凡例
The fifth volume of the series of Heavenly Books of the Great Dao: "The Great Dao's Norms" has been completed, fulfilling the expectations of the Supreme Heaven. It is commendable and praiseworthy that one can overcome any difficulties with firm resolve and achieve this holy mission.
完書繳旨
Chief Chairman 虚空上人 (Xiūkōng Shàngrén)
◆ Prefaces ◆
懿旨
Do not辜负 My intention, receive the edict with respect, and do not neglect it. All deities and people bow and thank for the grace.
Preface     Three
◆ Postfaces & Praises ◆
跋.凡例
The series of Heavenly Books of the Great Dao will continue to be written, with greater refinement. It is necessary to expound the profound truths of life in the human world, setting examples for sentient beings to follow, which is the essential task of Chongxin.
完書繳旨
The Boundless issues edicts to reward 崇心, 　 　The Vice Chairman brings the edict
◆ Prefaces ◆
懿旨
Yù Huáng Dà Tiān Zūn (玉皇大天尊), Xuán Líng Gāo Shàng Dì (玄靈高上帝) descend with the Jade Edict at
序
Chóng Xīn has received the deep love of Heaven, and this is because the "Great Way Series of Heavenly Books" continues to be written. This is to universally transform and guide all beings to return, as the current era is urgent, and the hearts of all heavenly sages and Buddhas are filled with anxiety. Therefore, teachings are expounded in every direction and halls are opened everywhere, all to save the original spirits from the delusions of this degenerate age and guide them to return!
◆ Postfaces & Praises ◆
跋.凡例
Three, after the publication of the series of Heavenly Books of the Great Dao, it is necessary to practically disseminate and promote them, thereby achieving true cultivation and practice among the disciples, manifesting their inherent nature and Buddha-nature. This is the true intent of the "series of Heavenly Books of the Great Dao."
完書繳旨
The Empress Mother's loving kindness embraces the writings, 　 　All beings share the gratitude for her benevolence
◆ Prefaces ◆
懿旨
Wú Jí (無極) Great Dao Academy, Imperial Edict Chongxin Hall
序
This also facilitates the cultivation path, breaking through ignorance and blind spots, which is the true intention of writing the "Great Way Norms"! The uniqueness of Chóng Xīn Hall is not without reason; it is due to the indomitable will and perseverance, and the ability to publish books on schedule for universal transformation, which is indeed rare in today’s religious landscape!
◆ Postfaces & Praises ◆
跋.凡例
Four, "The Great Dao's Norms" will soon be submitted to the Heavenly Court. It is hoped that sentient beings will understand the essence of the series of Heavenly Books of the Great Dao, thereby accumulating the provisions for transformation in the human world. This will ensure the perfection of earthly cultivation and the further perfection of heavenly cultivation, which is the fundamental purpose of the series of Heavenly Books of the Great Dao.
完書繳旨
The fifth volume of the series of Heavenly Books of the Great Dao, "The Norms of the Great Dao," has been fully completed, deeply earning the special reward from the Empress Mother of the Boundless. Each virtuous being receives three thousand great merits, with full attendance required to earn it. Those who have not met the requirement must reflect on themselves: why have some not been able to truly earn these merits and the reward of the "Golden Lotus Platform"?
◆ Prefaces ◆
懿旨
By the mandate of Heaven — the 19th day of the 2nd lunar month, Wuyin (Year of the Earth Tiger)
序
It is indeed commendable that the pen of reason can shoulder the heavy responsibility of universal transformation on behalf of Heaven! The continuation of the "Great Way Norms" will certainly provide abundant resources for the benefit of all beings! By achieving oneself, one can also achieve the benefit of all human beings, which is the necessary capital for return. This is to establish the "foundation of the Way" in the present era.
◆ Postfaces & Praises ◆
跋.凡例
Five, the publication of the series of Heavenly Books of the Great Dao must help beings clear the root of defiled consciousness. First, it should summarize the life processes and spirit of the human world, achieving harmony in family, success in career, and fulfillment in human life.
完書繳旨
I hope all virtuous beings can understand the great sacred mission of 崇心 in the future, and how to complete the divine command under the leadership of the Master of the Dao. To achieve return, one must align with the Great Dao, which is the primary basis for accumulating the necessary resources. Through one's own efforts, actual merits can be obtained. This opportunity is a rare celestial blessing in the human world, and it must be cherished!
◆ Prefaces ◆
懿旨
The Jade Edict has been read, and I, the old immortal Tàibái Jīnxīng (太白金星), am truly delighted. I respectfully bring the Jade Edict to read it, to meet the deities and people of Chongxin Hall, and to congratulate them! Congratulations! It is rare to find such an opportunity as Chongxin Hall, which has completed three celestial books in just two years. Only Chongxin Hall can truly implement this, and it is a cause for celebration! Very happy! Hahaha! I return to heaven to report the edict, everyone, farewell!
序
It will certainly integrate the essences of Confucianism, Taoism, Buddhism, Heavenly Way, Christianity, and Islam, benefiting all beings and cultivating the mindset and actions of "compassion, joy, and equality." This is the fundamental teaching of Chóng Xīn, and in the future, it will certainly provide the educational resources for the "Wú Jí Great Way Academy." I look forward to it! I look forward to it! This is the preface!
◆ Postfaces & Praises ◆
跋.凡例
Six, the series of Heavenly Books of the Great Dao, from the first volume "The Heart Lamp of the Great Dao," the second volume "The Heavenly Virtue of the Great Dao," the third volume "The Return of the Great Dao," the fourth volume "The True Interpretation of the Great Dao," to the fifth volume "The Great Dao's Norms," must be widely promoted, allowing sentient beings to feel as if they are bathed in a spring breeze, achieving their own transcendence and elevation.
Lack of the Jade Emperor's Jade Edict
◆ Prefaces ◆
懿旨
Chongxin Hall's Principal Chairman, Xiū Kōng Shàng Rén (虛空上人)
序
Nán Wén Tiān Héng Shèng Dì (Southern Wén, the Sage Emperor of Balance)　Chóng Xīn Grand Chairman降序於
◆ Postfaces & Praises ◆
跋.凡例
Seven, before the submission of "The Great Dao's Norms," if the virtuous beings have any requests, whether regarding the writing, printing, distribution, circulation, or explanation of the books, they can all assist in the dissemination of the Heavenly Books. The Supreme Heaven will consider and grant their requests, helping them to eliminate karma, receive blessings, and achieve a life free from obstacles, a cultivation free from obstacles, and a return free from obstacles.
完書繳旨
2013、1218、1940◎＃※  ０Ｋ＃
◆ Prefaces ◆
懿旨
Chongxin Hall receives the edict again,　The Great Way's Norms guides the lost
序
Wú Jí Great Way Academy　Yì Chì Chóng Xīn Hall
◆ Postfaces & Praises ◆
跋.凡例
The process of life must involve the transformation of thought, thereby achieving in the human world and the celestial realm! Such is the nature of sentient beings. Can they escape? Or will they continue to revolve in the cycle of rebirth? It is not certain! It all depends on the choices one makes, leading to the ultimate state of coming and going, as well as the differences in falling into the cycle of rebirth.
完書繳旨
Second Edition of the Fifth Volume—The Norms of the Great Dao
◆ Prefaces ◆
懿旨
Prepare early to continue writing,　Strive to complete and repay the grace
序
By the mandate of Heaven — the 22nd day of the 2nd lunar month, Wuyin (Year of the Earth Tiger) at the hour of xu (7–9 p.m.)
◆ Postfaces & Praises ◆
跋.凡例
Grand Chairman 南天文衡聖帝 descends to write the general rules at
完書繳旨
The proofreading is now complete, and it can be printed after typesetting.
◆ Prefaces ◆
懿旨
This night, we respectfully celebrate the birthday of the Ancient Buddha of the Southern Sea and the submission of "The True Meaning of the Great Way" to the Heavenly Court,
◆ Postfaces & Praises ◆
跋.凡例
Wuji Great Daoist Temple 懿敕崇心堂
◆ Prefaces ◆
懿旨
And we continue to receive the heavenly edict, to write the fifth book in the series of the Great Way, "The Great Way's Norms," which can achieve the salvation of all beings in the present world. It is necessary to resolve the cultivation obstacles, and this is the sacred task that Chongxin Hall must undertake with full effort to fulfill the holy mission. We bow and thank for the heavenly grace!
◆ Postfaces & Praises ◆
跋.凡例
The sixth day of the sixth month of the year 戊寅年六月初六日