Dadao Series — Book 6
English Edition · 大道諦理
◆ Prefaces ◆
The Sixth Volume of the Great Way Series: The Great Way Truth – Editorial Note
The Sixth Volume of the Great Way Series
The Sixth Volume of the Great Way Celestial Books – The Great Way Truth. This is the culmination of all favorable karmic conditions and virtuous nature of the Chongxin lineage, presented within the framework of 'New Yogācāra Theory'.
This framework provides a very sound theory, integrating every aspect of human daily life into each action, connecting each concept and term, which is the essence of human existence.
Human life is sustained through the application of 'eye, ear, nose, tongue, body, mind, Manas, Ālaya, and Amala Consciousness'. These karmic conditions offer a more favorable elevation for all sentient beings.
Therefore, in religion, if one does not understand the concept of 'Yogācāra Theory', one cannot grasp the Yogācāra theory of Buddhism.
Conditions are a benevolent means for the elevation of all human beings; therefore, in religion, if one does not understand what is known as 'Yogācāra'
theory, one cannot grasp the concepts of Buddhism.
The Azure Heaven bestows its compassionate virtues, guiding the education of the devout heart through the principles of ‘New Yogācāra,’ thus providing all humanity with the means for their elevation and growth.
Through the integration of everyday life, it elevates human existence to a higher level of survival, a condition that can be achieved through the simultaneous progress of religious faith and daily living,
as well as through the surpassing of technological civilization.
The sixth volume of the series of Heavenly Books of the Great Dao is dedicated to the fundamental principle of ‘Benefiting All Beings’ without seeking merit, focusing on ‘Transformation through Cultivation’ to refine the ‘Great Dao Truths’;
and from the circumstances of ‘Permanence and Impermanence’ and ‘Eternal Infinity,’ it highlights the potential conflicts in human survival.
Such a situation would lead to mutual conflict in human survival.
Religion teaches the ‘Four Mindfulnesses’—the principles of Impermanence, Dependent Origination, Recognition, and No-self—through which one can understand the great compassion of ‘Heaven’s Benevolence’ and the nurturing virtues of the earth that benefit all beings,
and through which one can also recognize the interplay of these principles in daily life.
Humanity has the virtue of protecting and nurturing life.
In the human world, within the 'Relative Yin and Yang,' one can realize that 'Oneness returns to the Absolute' is without relativity, as the 'Infinite Spirit Mountain' is in the
'Principle Heaven Original Spirit Child' must all return to the 'Infinite Principle Heaven' and then transcend into the 'Infinite Void.' This kind of karmic condition is
a highly advanced form of teaching and transformation, which humanity rarely hears.
The Buddhist Principle of Truth evolves from the 'First Ground of the Buddha Realm' which is 'Slight Initial Recognition,' then advances from the 'Second Ground of the Buddha Realm' which is 'Slight Secondary Recognition'
to the 'Third Ground of the Buddha Realm' which is 'Slight Tertiary Recognition' for transcendence, and then from the 'Fourth Ground of the Buddha Realm' which is 'Slight Quaternary Recognition'
to the 'Fourth Ground of the Buddha Realm: Quaternary Truth' for ultimate transcendence.
The Five Teachings are: Christianity's 'Universal Love and Equality' in the human world, and then Islam's 'Purity and Naturalness,' leading to Buddhism's 'Buddha Land'
After 'Purity', comes the Central Land: the Confucian teaching of 'The Great Way of Non-Action' manifests, promoting the Daoist 'Way of Immortal Deities and Sages' for all humanity.
It aims to elevate all beings to 'Perfection and Transcendence'.
The Great Way is the truth revered by all things in the universe; sentient beings descend from the Infinite and the Void into the human world, all under its protection.
It is necessary to transform the sentient world to ensure endless evolution. One must also refine oneself, considering how to provide the necessary resources for teaching and transformation in the present age.
This is the true nature of reality!
The Principle of Truth is the unchanging rule, applicable to all religions. It is about how to manifest and elevate the 'Buddha Body of Self-nature' in the human world, achieving one's own transcendence.
The Great Way has been propagated for millions of years, undergoing endless transformation, providing the capital for reform, and this is true on other planets as well.
This process of transformation and elevation is ongoing, and it is the same on other celestial bodies.
The source of the Great Way: It is precisely the Infinite, the Void, in the cosmic star systems, where humans find it difficult to comprehend the true evolutionary processes of neighboring planets.
For the sentient beings on Earth, this is a matter of great difficulty; it is a series of transformative processes that humans must undergo to truly manifest their Buddha-nature and Suchness.
It is essential to achieve this capital of self-cultivation within one's finite lifespan!
Sentient beings must understand that impermanence exists within constancy, and the systematic creation of humans and all things must be realized through the body.
This is the means by which the Suchness and true nature are manifested in the human world. How can one achieve benefit for humanity amidst the impermanent changes and the constancy of being? Such karmic conditions are exceedingly rare!
The impermanent past: It is a series of combinations, and all processes in the human world are known to oneself, using life experiences as the capital for one's own achievement.
If there were ever a day when the cosmic planets ceased to move, where would the original force of creation come from? It must be an endless endeavor.
capital; if there ever comes a day when all the planets in the universe cease to move, where would the creative force originate? It must be an endless
transformation, to achieve regular movement.
Humans are limited to their own survival knowledge and thus cannot comprehend the overall operation of the universe and its planets, a process beyond human understanding.
This understanding must be facilitated through technological evidence to grasp the balance point of planetary movement. This balance is the Zhōng Yōng (The Golden Mean), which is defined by being neither excessive nor deficient, and is characterized by the Zhōng (The Center / Mean).
Zhōng (The Center / Mean) is that which is neither biased nor inclined, and Yōng (The Golden Mean) is what is commonly manifested.
In terms of balance, it is the point of the 'Golden Mean' for all things, and it is through balance and the Golden Mean that it is manifested, without leaning to either side.
The Mean, which is neither excessive nor insufficient, is the ultimate principle between heaven and earth; the Mean and bias are mutually distinct.
Bias is relative, and it is through this relativity that the universe can be absolute.
Written by Master Lǐxīn Guāngmíng before the second edition of the Heavenly Book of the Great Way and the Principle.
White Dew of the Year Ding You, September 2017
The Great Way Series, Volume 6
The Great Way and the Principle – Preface
The great virtue of heaven is to cherish life, the great virtue of earth is to nurture life, and the great virtue of humanity must be to protect life, the three virtues of heaven, earth, and humanity are—
All possess great virtue, which is the virtue that humanity holds in high esteem, and it is the foundation upon which Heaven and Earth bestow their grace on sentient beings.
The reason humans are listed alongside Heaven and Earth as the Three Powers is also due to this.
If a person cannot show kindness and protect life, they lack the compassionate nature of benevolence. Such actions fall short of the foremost of the Five Constants: benevolence.
A benevolent person has no equal in the world, and Heaven and Earth will surely protect them! In human society, there is the 'benevolent Original Nature'; this is also a systematic exposition of the 'Principle of the Great Way'.
The 'Great Way series' is written to highlight the essential aspects of human life, thereby revealing true benefits. If the current sentient beings are all ensnared by utilitarianism and lack a genuine process of cultivation, they fundamentally cannot apply it to their lives and practice.
Please ask yourselves: how can one truly cultivate and practice? It is indeed very difficult!
All are deluded by utilitarianism, lacking the genuine process of cultivation, and thus are unable to truly integrate it into their lives and practice; I ask you all,
How is one to achieve true cultivation and practice? It is most difficult!
Thus, it becomes difficult to return: to the Immortal Land of the Infinite and the Blissful Realm, which are precisely the obstacles one cannot comprehend. Why then do you desire such a return?
Is it that the Azure Heaven lacks compassion? Or are the Original Spirit Children entranced by the Five Turbidities of the Evil World, indulging in the false pleasures of the mundane world? It is difficult to return to the original 'Land of Self-nature.'
This is illustrated by the 'Four Contemplations':
1. Contemplate the impurity of the body  2. Contemplate the suffering of sensations
3. Contemplate the impermanence of the mind  4. Contemplate the no-self of phenomena
These obstacles in the human world are beyond the comprehension of ordinary people. Only by entering the Buddhist path can one understand the 'Four Contemplations of Heart-thought.'
This is the kind of contemplation that can be grasped only through the Buddhist teachings.
Contemplate the impurity of the body: due to the pollution of the physical form, one experiences discomfort, which is illness, and may even encounter the calamity of 'tumors and cancer' that torment the body.
Cancer in the human world also arises, causing this body to suffer, and further leading to the mental blemish of 'perceiving suffering in sensation,' which one must inevitably endure.
One must bear the karmic retribution, as well as the accumulation of various negative habits and latent causes from past lives.
It is essential to 'perceive suffering in sensation' and establish humanistic thought through experiential transmission. This involves recognizing the sources of suffering and taking preventive actions.
One must gain understanding of things, situations, and all processes to break through all delusions and avoid repeating past mistakes.
One must not repeat these errors, for this is precisely what is necessary to prevent future suffering.
Can the spirits understand: the human world is precisely influenced and constrained by the interplay of Yin and Yang! It is difficult to escape the process of the 'true self' actually existing.
If one cannot use the 'true self' to compare and align with heaven and the universe, it is hard to achieve the heavenly wisdom.
The heavenly mechanism is to elevate and transcend oneself.
Contemplate the impermanence of the mind, for in a single moment, it can undergo nine thousand births and deaths. When will it ever pause? Observe all the changes of the mind.
The difference between the past and the present is vast, just as all changes in the human world are elusive, impossible to grasp or bind.
For human beings, the greatest challenge lies in the mischief of the mind!
If one merely speaks of 'contemplating the Dharma as no-self,' it becomes even more difficult to find a 'true self' in daily life, which is necessary to transcend the limitations of Saṃsāra.
Without a 'true self,' a 'false self' will inevitably appear, which is normal. One must understand the evolution of the universe, the evolution of heaven and earth, the evolution of humanity, and the evolution of all things.
Only then can one truly comprehend 'the body is impure,' 'sensation is suffering,' 'the mind is impermanent,' and 'the Dharma is no-self.'
One must achieve a state where all realms of Dharma are integrated with one's own self, and where one's own self is the source of all realms of Dharma.
Can one truly understand this process? Strive to try.
Behold! Such a return is also in the present moment.
The Four Noble Truths of the Buddha’s Realm—beginning with the first, second, third, and fourth subtle recognitions, the Four Noble Truths (recognitions) of the Buddha’s Realm are
combined in such a way that the entire cosmic star system and the boundless realm of Wú Jí, along with Immortals, Buddhas, Pú Sàs, and exalted divine beings, must all participate in the evolution and transformation
of sentient beings to achieve the necessary spiritual resources and the courses of teaching and transformation.
Heaven and Earth are imbued with sentiment, all sentient beings are filled with love, and this is also true for all Immortals, Buddhas, Pú Sàs, and exalted divine beings, as well as for all celestial and earthly spirits, and even for all malevolent entities.
This aligns with all evolution, all transformation, all achievement, all fulfillment, all blessings and virtue, and all wisdom accumulated, which can certainly establish the necessary resources for transformation and achievement.
After the return, all resources will be incomparably abundant! One can also express gratitude for the grace of the evolution of Heaven and Earth, and gratitude for the evolution of Wú Jí.
Upon returning, all provisions shall be abundantly enriched! One can then express gratitude for the beneficence of the cosmos's transformation, and for the boundless evolution's grace.
We receive the grace, expressing gratitude for the grace that unfolds in the void, gratitude to all the celestial deities, Buddhas, Bodhisattvas, and holy spirits, and gratitude to all sentient worlds.
To the Asuras, ghosts, and spirits, both righteous and malevolent, we owe our achievements.
We must make choices based on the integrity of our own Mind and Nature! It cannot be said that they are malevolent spirits; they are merely at different levels, and all beings in the universe, regardless of race or species, are in accord with the evolution of heaven and earth, the evolution of the Great Way, and the cosmic evolution!
With careful contemplation, one will surely gain clarity and a knowing smile.
Master Lǐ Xīn Guāng Míng inscribed this for the preface of the sixth volume of the Great Way series, before its second edition.
Master Lixin Guangming inscribed this for the reissue of the sixth volume in the Great Dao series
White Dew of the Year Ding You, September 2017
The Great Way and Its Principles – Prefatory Recommendation
Heaven's great virtue is the virtue of cherishing life, Earth's great virtue is the virtue of nurturing life, and humanity's great virtue lies in the virtue of protecting life. These three—Heaven, Earth, and humanity—all possess their great virtues.
These are the virtues that humanity venerates, and they form the foundation of the virtues that Heaven and Earth bestow upon all sentient beings. It is for this reason that humanity can be listed alongside Heaven and Earth as the Three Powers.
If a person lacks the compassion to protect life, they lack the benevolence and loving kindness that are essential to humanity. Such actions fall short of the foremost of the Five Constants: benevolence.
Benevolence makes one invincible in the world, and Heaven and Earth will surely protect those who are benevolent! In human society, there is the 'benevolent Original Nature'; this is also the basis for the exposition of the 'Principle of the Great Way'.
The 'Great Way series' is written to elucidate the essential aspects of human life, thereby revealing true benefits. If the current sentient beings are all ensnared by utilitarianism and lack the genuine process of cultivation, they fundamentally cannot apply these virtues to their lives and practices. I ask everyone:
How can the 'Principle of the Great Way' be systematically expounded to guide them?
The 'Great Way series' is written to address the necessities of human life, thus demonstrating true benefits. However, if the current sentient beings are all ensnared by utilitarianism and lack the genuine process of cultivation, they fundamentally cannot apply these virtues to their lives and practices. I ask everyone:
How can they be guided to realize the true benefits of the 'Great Way series'?
How can one truly cultivate and practice? It is very difficult!
Thus, it is difficult to return: to the Immortal Land of the Infinite and the Blissful Realm, which are precisely the obstacles one cannot comprehend. Why then, does one desire such a return?
Is it that the Azure Heaven is not compassionate? Or is it that the multitude of Original Spirit Children are entranced by the Five Turbidities of the Evil World, enjoying the false pleasures of the mundane world? It is also difficult to return to the original 'Land of Self-nature'.
This is illustrated by the 'Four Contemplations':
1. Contemplate the body as impure      2. Contemplate sensations as suffering
3. Contemplate the mind as impermanent      4. Contemplate phenomena as no-self
Such obstacles in the human world are beyond the comprehension of ordinary people, unless they enter the Buddhist path, where they can understand the 'Four Contemplations of Heart-thought'.
This is the kind of conceptual understanding one gains through such practice.
Contemplating the Impurity of the Body: When the body is tainted and discomfort arises, illness ensues, and even the scourge of tumors and cancer may come to afflict.
Cancer in the human world is thus produced, leading to suffering in this body, which further embeds the notion of 'suffering inherent in sensation' as a mental blemish, a burden one must bear.
One must endure the karmic retribution, along with the accumulated negative tendencies and Latent Causes from past lives.
It is essential to establish the human way of thought through the contemplation of 'suffering inherent in sensation,' to recognize and preempt suffering before it manifests.
One must gain insight into all things, all circumstances, and all processes to break through all delusions and avoid repeating past mistakes.
One must not commit the same errors again, for this is the very essence of preemptive prevention.
Can the spirits understand: the human world is precisely a realm of Yin and Yang in mutual opposition and limitation! It is difficult to escape the process of the 'True Self' actually existing.
If the 'True Self' cannot be used to compare and align with the cosmos and the universe, it is hard to achieve any significant accomplishment.
The Celestial Mechanism is for one to elevate and transcend oneself.
Contemplate the impermanence of the mind; in an instant, it can undergo nine thousand births and deaths. When can it ever come to a moment's rest? Observe all the changes of the mind,
the difference between the former and the latter is vast. All changes in the human world are like this, impossible to grasp, impossible to bind.
The greatest challenge for human beings is the mischief of the mind alone!
For all spiritual beings, if one merely speaks of 'contemplating the Dharma as no-self,' it is even more difficult to have a 'true self' in daily life, which is necessary to transcend
the limitations of saṃsāra. Without a 'true self,' a 'false self' will inevitably appear, which is normal. One must understand the evolution of the universe,
the evolution of heaven and earth, the evolution of humanity, and the evolution of all things to truly comprehend!
One must truly understand 'contemplating the body as impure,' 'contemplating sensations as suffering,' 'contemplating the mind as impermanent,' and 'contemplating the Dharma as no-self' to attain such understanding.
To all the Dharma realms, I strive to merge as one, and in all the Dharma realms, it is I who must understand the process. I endeavor to try.
See for yourself! Such a return is also in the present moment.
The Four Noble Truths of the Buddha Realm—beginning with the subtle initial recognition, followed by the subtle secondary recognition, then the subtle tertiary recognition, and finally the subtle quaternary recognition—
all combinations must involve the entire cosmic star systems and the boundless Wú Jí heavens, where Immortals, Buddhas, Pú Sàs, and exalted deities and sages participate together in the enactment.
To transform and liberate the sinking beings, it is necessary to accumulate the resources and develop the courses of teaching and transformation.
Heaven and Earth are both sentient, all beings are filled with love, and this is also true for all Immortals, Buddhas, Pú Sàs, exalted deities, and sages. Even for all the malevolent spirits and demons of the heavens and Earth, it is the same.
This aligns with all evolution, all enactment, all achievement, all fulfillment, all Fú Dé, and all Zhì Huì accumulated, which must surely establish the resources for transformation and achievement.
Necessarily, through the accumulation of all wisdom, all resources for transformation and achievement can be established and reformed.
Upon return, all provisions will be incomparably abundant! One can express gratitude for the virtues of the evolution of heaven and earth, gratitude for the virtues of the Infinite's evolution,
gratitude for the virtues of the void's unfolding, gratitude to all the celestial beings, immortals, Buddhas, Bodhisattvas, holy deities, and exalted sages, gratitude to all sentient worlds,
Asuras, ghosts, and spirits, both righteous and malevolent, who contribute to the achievement of the path.
One must choose based on the integrity of one's own mind and nature! It cannot be said: they are malevolent spirits, for they are merely of different levels, and all beings in heaven and earth,
regardless of race, and all species of sentient beings, are in accord with the evolution of heaven and earth, the evolution of the Great Way, and the cosmic evolution that fulfills all!
With careful reflection, one will surely gain clarity and a knowing smile will come to the face!
Written by Master Lǐ Xīn Guāng Míng before the reissue of the sixth volume of the Great Way series
White Dew of the Year Dīng Yǒu, September 2017
◆ Decrees & Forewords ◆
The Great Way Series, Volume Six – The Great Way's Principle
Chairman of the Veneration of the Heart, Holy Emperor of Literary Balance
October 6, 1998 – The 16th Day of the Eighth Month, Year of the Earth Tiger (2)
The Veneration of the Heart writes the Heavenly Book again,   the edict commands the propagation of the Principle without obstruction
The Principle pen continues to write,   the universal Truth illuminates the Self-nature clearly
Reverently receiving the command to write
Tonight, we reverently receive the edict from the Infinite, the Jade Decree of the Vast Heaven, to continue writing the Heavenly Book. The God of Fortune and Virtue and the Supreme Heaven Emperor are ordered to receive the procession thirty miles away. The Second and Third Guan Emperors and Living Buddha Jigong are ordered to receive the procession twenty miles away. The remaining deities and the spiritual practitioners of the Infinite Great Way Academy are to form ranks and await the procession, without any breach of protocol!
Before the throne of the Infinite, Immortal Lady Dong Shuangcheng
The noble edict of the Infinite descends upon the Dao Hall; the imperial command unfolds the Dao lineage for great promotion.
With reverence, the hearts receive the Sovereign Mother's edict; the writing of the Heavenly Book initiates virtue and goodness.
With deep respect, the noble edict of the Infinite is brought to the hall to be read aloud; all divine and human beings bow in reverence!
Noble Edict Opened and Read
With Reverence, We Obey
The Unborn Sovereign Mother, the Great Celestial Venerable, decrees:
The Mother resides in the Holy Land of Principle, observing the spirits of the Southern Continent fall into the mundane world, where they are lost in the false scenes of the mortal realm, making it difficult for them to return to the Infinite Immortal Land and realize the Truth. This causes the Mother great sorrow, as she often leans by the door, eagerly awaiting the return of her spiritual children. Though the words are earnest, the listeners are often indifferent, thus it is hard to align hearts with the Mother’s, truly a cause for lamentation!
Now, the noble edict commands all the divine and human beings of the Dao Hall of Reverent Hearts to firmly resolve and complete the fifth volume of the Great Dao series, 'The Great Dao Guidelines.' The Mother observes her children realizing the Truth and widely proclaiming the Teaching and Transformation to guide those who are lost, which brings great comfort to the Mother’s heart. Therefore, she decrees again the writing of the sixth volume of the Great Dao series, titled: 'The Great Dao Truth.'
By decree, the Ancient Buddha of the Southern Sea and the Ancient Buddha Daoji of Nanping are appointed as the principal sages, while the other high deities and Buddhas of the Three Realms are appointed as accompanying sages. Upon the arrival of the decree, they shall begin writing without delay, aiming to complete the work as soon as possible to widely proclaim the Teaching and Transformation, thus fulfilling the Mother’s heartfelt hopes. The Dao Hall is commanded to steadfastly overcome any difficulties and fulfill the will of the Azure Heaven.
This truly moves the heart of the Mother, who specially encourages all to strive with renewed diligence. Together, we shall be the vanguard in the widespread transformation by the Azure Heaven, with unwavering dedication and courage, neither slackening nor neglecting, to firmly complete the task of 'creating truth within the Great Way,' and to widely guide the Original Spiritual Children to return.
May your merit and virtue be naturally attained! May the 'Golden Lotus Throne' be naturally attained! Upon the completion of your duties and the conclusion of the book, the Mother’s heart will be comforted, and she will reward the deities and humans for their service, to honor the Azure Heaven’s care and expectations. The deities and humans bow in gratitude.
The Unborn Sovereign Mother issues the decree at
the Infinite Great Dao Hall, the Chóng Xīn Hall
on the sixteenth day of the eighth month of the year Wù Yín, at the hour of Xū.
The decree is hereby completed. We respectfully congratulate the deities and Buddhas of the Chóng Xīn Hall, as they continue the sixth volume of the Heavenly Books of the Great Way. We truly celebrate this, and look forward to the eternal creation of true principles, to widely guide the Original Spiritual Children to return! We congratulate you! We congratulate you! I return to the Infinite to submit the decree.
Vice Chair of Chóng Xīn, the Unborn Sovereign of the Infinite, Mā Xiān Gū
The Great Way's Truth is widely proclaimed; all spirits return on the four seas' voyage.
With reverence, the heart receives the Heavenly Script; the Jade Edict of the Vast Heaven descends anew.
This night, the Jade Edict of the Vast Heaven descends again to the hall; the Heavenly Mother and Guanyin Bodhisattva are dispatched from this hall to receive the procession twenty miles away.
The Celestial Lady of the Void and the Rainbow Clouds, and the Venerable of the Void who wields the celestial brush, are dispatched from this hall to receive the procession ten miles away. The remaining deities and spirits, along with the scholars of the Infinite Great Way Hall, shall form ranks to await the procession, maintaining proper decorum!
The Venerable Luo, the imperial envoy
The imperial envoy brings the edict to the reverent heart; the Jade Edict of the Vast Heaven unfolds the benevolent cause.
By imperial decree, the Dao Hall shall write anew; the Truth of the Great Way shall be shared with all Dao Companions.
This night, the imperial envoy brings the Jade Edict to the hall to be read aloud; all deities and spirits bow in reverence!
The Jade Decree is opened for reading.
With reverence, we observe.
The Jade Emperor, the Profound and High Sovereign, decrees:
I, residing in the supreme position, hold the authority to regulate the rise and fall of the Five Teachings, and it is my heartfelt wish to widely guide all beings to return to the Heavenly Realm. Observing the island of Taiwan in the Southern Continent, where the Infinite Great Way Temple and the Venerated Command Hall of Revered Heart were established on the first day of the osmanthus month in the year of Bingzi, and immediately began the composition of the series of Heavenly Books of the Great Way, this is truly commendable and inspiring!
The divine beings of the Venerated Command Hall of Revered Heart have shown steadfast sincerity in overcoming difficulties and fulfilling the sacred mission, which is no easy feat.
In this era of technological civilization, the Azure Heaven has introduced new methods to widely guide all beings to return.
The Venerated Command Hall of Revered Heart has completed five volumes of the series of Heavenly Books of the Great Way, which truly brings comfort to my heart.
They have succeeded in promoting the Truth, enlightening the masses, and awakening them to return to the Heavenly Realm.
Now, I specially command the sixth volume of the 'Great Way Series of Heavenly Books,' to be titled 'The Great Way and Its Principles.' I appoint the Ancient Buddha of the Southern Sea and the Ancient Buddha Daoji of Nanping as the principal authors, with other high spirits of the Three Realms as co-authors. Upon receipt of this decree, they shall commence the writing without delay and complete it as soon as possible.
To widely guide the sincere practitioners of Confucianism, Daoism, Buddhism, and the Heavenly Dao back to their origins is indeed My heartfelt desire! May the brush of principle firmly resolve to complete this sacred mission, to compile the essence of the Great Way series of Heavenly Books. I hope this will broadly inspire the mechanisms of Teaching and Transformation, serving as a guiding light for the Great Way and all living beings, to be completed with resolve and passed down eternally.
Be diligent and courageous, neither slack nor negligent. Upon completion, rewards will be bestowed to honor the hard work of the authors. With firm resolve, fulfill the sacred mission and further the universal transformation, enabling the 'Infinite Great Way Academy' to facilitate learning and transcendence in the human world, thus achieving both personal and collective enlightenment, and widely attracting benevolent connections to return.
Do not辜负 My intentions. Reverently heed this command, and bow in gratitude.
The Jade Emperor of the Golden Pavilion in the Vast Heaven, the Supreme Deity of Profound Spirit, has descended to issue the Jade Decree at
the Infinite Great Way Academy, the Hall of Esteemed Heart.
On the sixteenth day of the eighth month of the year Wù Yín, at the hour of Xū.
The reading of the Jade Decree is now complete. I congratulate all the deities, Buddhas, and virtuous beings of the Esteemed Heart, as well as the spiritual practitioners of the Infinite Great Way Academy, for earning this exceptional honor from the Azure Heaven. This is a result of the hard work and dedication of the Esteemed Heart deities, Buddhas, and virtuous beings. I look forward to congratulating the Esteemed Heart again upon the completion of this mission! I now return to Heaven to report the decree.
Venerable Chair of the Venerable One of the Void
The Great Way's Truth is widely proclaimed, guiding all beings to return from their voyages.
The Venerable Heart continues the Celestial Books, resolving the barriers of confusion through the series of the Great Way.
Tonight, we humbly receive the noble edict of the Infinite and the Jade Decree of the Azure Heaven, to author the sixth volume of the Celestial Books of the Great Way—'The Great Way's Truth.'
This work aims to integrate true practice into daily life, where practice is also a part of life, and only by not contradicting the Truth can one achieve true nature. We hope that all sentient beings can manifest Suchness and Buddha-nature, thereby fulfilling themselves and benefiting others.
The reception of the edict is now complete. All must put their hearts and efforts into completing this task, striving to create excellent results to repay the great grace of the Azure Heaven. After the class, all will bow outwardly to thank the Heavenly benevolence and favor, which has bestowed upon the Venerable Heart the auspicious opportunity to implement the Celestial Books. We appreciate the hard work of all virtuous students and the spiritual cultivators of the Great Way Academy.
Praise and Preface
Namo to the Ancient Buddha of the Lamp
October 9, 1998, the 19th day of the eighth month of the year Wù Yín (1998) (Part 5)
Ignite the wisdom of all beings to realize the Buddha-nature, the lamp's light illuminates the Three Realms bright.
Ancient virtues proclaim the Great Dao, the Buddha descends to praise and honor the Truth.
Praise and Honor
The Great Dao is the Truth of the universe's natural operation, impartial, unbiased, and unconfined.
It serves as the capital for the countless beings to return, which is of utmost importance; in the mundane world, it is not just about cultivating oneself, but one must transcend the whirlpool of Saṃsāra, and more importantly, flow with the Truth to return, achieving this through self-transformation!
The Truth is the genuine criterion for life in the human world, applicable to all beings in the Six Realms of Saṃsāra.
It is essential to transform the causes in the present life, to facilitate the ability to
One may achieve the celestial mechanism, but if one cannot rid the 'field of the eight consciousnesses' of its defilements, it will certainly be difficult
to transform the original causes in the mundane world.
To have such a favorable opportunity for preparation to return, if the karmic conditions are not complete, it will be more difficult to achieve success. In religious practice and worldly survival and growth, one should not neglect the aspect of daily life. Greater improvement in one’s own learning and benefit is the correct approach!
The Great Way and its Principle—this is the essence of natural non-action, which can truly benefit human cultivation and nourishment,
providing the resources for return to the Blissful World, the Immortal Village of the Infinite, and the elevation beyond the celestial realms of the universe.
In the nourishment and enjoyment of life, it is necessary to have such an effect on humans, for both cultivation and nourishment
require the necessity of daily life.
In daily life, one should be aware of all matters and, in regard to religion, apply the Buddhist 'concept of consciousness-only.' By implementing this in the present, one can address the necessities of survival, and remove the various seeds of latent causes in the field of the eight consciousnesses, hoping that all sentient beings will be one and the same, and return to the present world.
Namo to the Ancient Buddha of the Lamp, who descends to offer praise and celebration
At the Infinite Great Dao Temple, the Hall of Venerated Heart
On the nineteenth day of the eighth month in the year of the Earth Tiger, at the hour of the Dog
Namo to our Original Teacher, the Buddha Shakyamuni
Originally, all beings of heaven and earth are teachers, the Shakyamuni Teaching spreads the Great Way
The pearl of Muni transforms monks and nuns, the Buddha descends to extol the unique Dà Dào
The verse reads:
The Great Way and its Principle—this is in response to the Confucian Sage Teaching, the Venerated Dao Lineage of the Hall of Venerated Heart 'Heavenly Sound'
The 'Transmission of Truth' is based on the Buddhist principle of 'Sole Consciousness', aiming to awaken sentient beings.
This book, a rare and precious celestial treasure, is also a manifestation of the compassion of the Azure Heaven, providing countless human beings with the opportunity for achievement.
The Great Way—its promotion must be sincerely undertaken by all sentient beings, regardless of their number. Even a few can become many, as in the realm of heaven and earth, any religion grows from few to many, from small to great, thereby achieving development and bestowing virtue upon the countless sentient beings in the world of emotion, laying the foundation for future achievements.
The Principle—truly lies in the process of cultivation, aiming to elevate and transform sentient beings. Without this foundation, it is difficult to achieve in the human world. How can one progress towards the Mahāyāna Bodhisattva Practice and the realm of Awakening to Sentient Beings? How can one ascend to the rank of the Lotus Buddha Kingdom? All these must be accomplished through one's own efforts.
To have a foundation for achievement in the human world, one must aim at teaching and transformation as the primary goal. In the world of sentient beings, one must use 'subtle consciousness' to reach the 'Buddhist realm of fruition'. One must truly enter this realm to ensure non-retrogression in the elevation and transcendence of Suchness.
The sixth volume of the 'Great Way' series—'The Great Way and the Principle'—is a new law established by the Azure Heaven. It integrates the superior principles of the Five Teachings through the Confucian Sage Teaching, achieving the process of cultivation and the ranks in the human world. This is the benevolence of the Azure Heaven. It is unknown whether sentient beings will remain stagnant, making it difficult to transform their 'attachments' and even more difficult to change!
To achieve the foundation of success in the human world, one must take teaching and transformation as the goal, making it the central theme of one’s endeavors. In the realm of sentient beings, one reaches the ‘Buddha’s fruit of enlightenment’ through the subtle awareness of ‘minute recognition’. It is essential to truly enter this realm to ensure non-retrogression and to elevate and transcend the ‘true suchness’.
The Sixth Volume of the Celestial Books of the Great Way, entitled 'The Truth of the Great Way,' is the new law bestowed by the Supreme Heaven. It also gathers the superior principles and truths of the Five Teachings under the 'Confucian Sage Doctrine,' thus establishing the process and stages of cultivation for humanity. This is an act of the Supreme Heaven's compassion. Yet, one wonders if sentient beings will remain obstinately closed-minded? It will be difficult to transform their 'attachments,' and even more challenging to change them!
The times have changed, and so has the Teaching and Transformation; the grace of the Azure Heaven has also changed. Can sentient beings truly feel this? It all depends on their own choices, which will determine whether they can transcend and ascend in the future. Indeed, one can choose a great path, and it is through one's own efforts that growth, elevation, and ultimate transcendence are achieved.
Homage to the Original Teacher Śākyamuni Buddha, who descends to proclaim:
The Infinite Great Way Temple, the Venerable Edict Hall of Reverent Heart
On the 19th day of the osmanthus month in the year of Wu Yin, at the hour of Xu
Homage to the Medicine Buddha
The Medicine Buddha descends to the Venerable Edict Hall of Reverent Heart, purifying the hearts of people and guiding them to righteousness.
The Great Way reveals the true heart, guiding all beings to return to their own hearts through Universal Salvation.
Preface
The Great Way and the Truth of the Dao—composed in the Hall of Veneration, it is precisely the compassion of the Azure Heaven that bestows virtue upon the world. For the Confucian Sage Teaching, it takes Confucianism as its foundation, the Dao as its guiding standard, and Buddhism as its base, to expound the subtle concepts of consciousness in the 'Heavenly Sound Transmission,' so that all sentient beings may have the means to return to the fundamental.
Such conditions: can remove the obstacles in the world's cultivation practices, and also dissolve the attachments to self and others. It involves explaining, discussing, and revealing the 'greed, anger, and delusion,' which are rare and precious insights in the world, and can certainly help to dispel the misconceptions of faith and practice that have persisted for thousands of years.
The Great Way and the Truth of the Dao—teach the true principles of Buddhist cultivation, capable of dispelling the
main source of misconceptions in faith. Moreover, the religious notion of 'I alone am supreme' is certainly a hindrance
to achieving 'true cultivation and sincere practice' and the return of practitioners. How can we dissolve the limitations of religious faith?
It is necessary to have the concept of 'equality' in cultivation!
It is essential for practitioners to actually break through the long-standing misconceptions and obstacles in their hearts, so as not to create numerous hindrances on the path of return. They must also dissolve these obstacles in the mundane world, which will lead to significant and sublime transcendence, and greatly benefit their own growth!
The 'Great Way' is selfless and non-action, truly preparing for the return, in relation to
The 'Principle of Truth' is the genuine nourishment of life. The cultivation process is based on the original causes achieved by the Holy Buddhas, Immortals, and Bodhisattvas, enabling sentient beings to be educated and culturally refined, thus achieving their future return and elevation. This is something that all humanity can attain.
The 'Great Way Principle of Truth' is written to fulfill the benevolent will of the Azure Heaven, guiding the myriad beings to return to their fundamental nature. It is essential to transform oneself and achieve one's own enlightenment, thereby surpassing oneself and truly benefiting both oneself and others, leading to actual return and elevation!
Namo to the Buddha of Medicine, Tathagata, who descends to speak
The Infinite Great Way Temple, the Venerable Hall of Exalted Mind
On the 19th day of the 8th month of the Heavenly Year Wu Yin, at the hour of Xu
◆ Main Text ◆
第一回 法界眾生
Ancient Buddha Daoji of Nanping
October 16, 1998, the 26th day of the 8th month of the Heavenly Year Wu Yin (5)
The Great Way Principle of Truth, the first chapter penned,
Ancient Buddha Daoji of Nanping descends to lend.
Promoting Universal Salvation, we advance,
The Dharma realm's beings, in this practice, enhance.
The process of Teaching and Transformation by the Five Teachings—Confucianism, Daoism, Buddhism, Christianity, and Islam—each has unique doctrines and distinct virtues. Individuals enter the religious path based on their personal preferences and aspirations, practicing in the secular world according to their own needs, employing beneficial methods to achieve their own perfection.
The myriad beings willingly undertake and accept the methods of practice, and because of the personal choices they make, no one can alter their religious practices. It is through the methods they can accept and achieve that adjustments are made to reach the goal of transformation and improvement, thus promoting the development of religion in the world.
The myriad beings choose their paths of practice based on their own willingness, which reduces the opportunities for creating negative karma in the world. The necessity of religious Teaching and Transformation lies in its ability to stabilize the hearts of people! Each process of religious Teaching and Transformation must benefit living beings, starting from the individual's own perspective.
Promoting the reduction of negative karma through practice, if the myriad beings do not engage in religious Teaching and Transformation, one must observe the nature of each person's thoughts and actions. If the process of creating negative karma can be reduced, this is the distinction between those who practice and those who do not, leading to different outcomes.
Entering religion can transform one's will and mindset, far surpassing those who do not practice. Those who practice can achieve their own perfection and further reduce the opportunities for creating negative karma. This is the transmission of education and the continuation of Teaching and Transformation: those who practice also exhibit a more amiable and approachable attitude compared to those who do not.
This is a quality that those who practice should possess. Otherwise, if after practice, they remain the same as those who do not practice, it is not the conduct or attitude that a practitioner should have. Practice involves correcting bad habits and Latent Causes, and over time, their actions can be observed to see how they have changed!
One can then determine whether it is true practice or just a superficial understanding. It may even be more difficult to gain approval than from those who do not practice! The conditions for practice are inherent in all beings in the Dharma realm. Whether one can enter religious practice depends on their own willingness! Religious faith has the role of stabilizing the hearts of people and the conditions for achieving perfection.
Can one truly adhere to the norms of practice? Or are they just pretending to be part of the crowd? If so, it cannot be said that one has entered the realm of practice. 'Practice' involves correcting bad habits and Latent Causes, and if one cannot 'adhere' to this, all negative traits must be discarded. Otherwise, one remains an ordinary being.
It is even harder to say: one is already engaged in cultivation. Such individuals have actually already deviated from the proper norms of cultivation. Being cultivated is more difficult to acknowledge than not being cultivated, and their actions are clearly visible. Moreover, they cannot escape the discerning eyes of the Immortals and Buddhas, and sometimes they are even worse than those who have not cultivated.
Whether one is cultivated or not, whether one truly cultivates or not, one knows best. Others can only observe a part of it. In truth, those who can genuinely transform the Mind and Nature of human beings are the ones who are truly cultivated. Otherwise, they are merely filling a number, and calling themselves cultivators is a deviation from the true path of cultivation.
All beings in the Dharma Realm are to be regarded equally! Any cultivator in a religious leadership position not only must perform well but also serve as a model for their juniors, providing a clear path for them to follow and advance. Upon entering a religion, one should treat all beings in the Dharma Realm as equals.
Thus, the saying 'teacher to teacher, lineage to lineage' is realized in the respect for teachers and the veneration of the Dao, leading to the establishment of leadership. However, many leaders, after founding their lineage, often become biased over time, losing themselves in applause and flattery.
Due to the mutual praise among junior students, they gradually lose themselves in applause and high-ranking authority, discarding the initial Aspiration that was passed down through the lineage. This leads to an increase in arrogance and pride, and the initial Aspiration becomes unequal, transforming into a mindset of 'I alone am supreme'!
In the Dharma Realm, each being is an individual endowed with their own intrinsic spirit, which should not be obliterated by the cycles of Saṃsāra. They should act with equality in the Dharma Realm, regardless of whether they hold a leadership position or a high rank, for they only possess what they are capable of in this life, and only occupy that position for a certain period.
If one develops arrogance, pride, and a sense of self-importance, this situation deviates from the norms of equality in the human world, the Dharma Realm, and among all beings. It also leads to the loss of one's original pure Self-nature, becoming intoxicated by applause and flattery, and being revered by the masses.
If one loses the initial Aspiration, they have already lost themselves. How can they return to their Pre-heaven Self-nature? It is difficult! In life, one cannot achieve the equality of all beings in the Dharma Realm. It is precisely the compassion of the Immortals and Buddhas that lies in Teaching and Transformation, allowing the leaders of the lineage to break through the barrier of 'I alone am supreme' and cleanse their minds of such impurities.
All beings in the Dharma Realm, regardless of any lineage or tradition, should be treated equally by leaders in their cultivation. One must not hold oneself in high regard while neglecting other beings. After a cycle of time, everything changes. Can one remain in a high position forever? No, indeed not!
One must absolutely not underestimate the transformative power of other religions! Each religion has its unique function and profound significance in teaching and transformation. Through these teachings, no matter how great the heavenly mandate one bears or how advanced the lineage one follows, it cannot guarantee that every disciple will return to the Pure Land or the Wú Jí Immortal Realm.
The Dharma Realm is equal, all beings are equal, cultivation is equal, and Self-nature is also equal. Moreover, present beings are future Buddhas, and present Buddhas are future beings. Why is this so? Everyone has already attained Buddhahood, so what Buddhas are there to praise? It is merely a nominal distinction, for all beings (Buddhas) are equal.
If everyone has already equally transcended, then what is the difference between Buddhas and beings? Therefore, all beings in the Dharma Realm are the foundation of all Great Ways. Without the myriad beings, how could there be the name of Buddha? Thus, one should not look down upon any Original Spiritual Children who have the potential to become Buddhas, and whether they are willing to undertake and learn from the steps of the Immortals and Buddhas to elevate themselves?
One must be able to achieve both oneself and others. This is worth reflecting upon. The Dharma Realm is the root of all Great Ways, not just for humans, but also for numerous sentient beings, plants, and animals. All sentient and non-sentient beings are the myriad beings of the Dharma Realm, and they are all equal, beings are equal, and Self-nature is equal.
Human beings are merely standing on the basis of their wisdom and judgment, choosing a path they are willing to take. Whether good or bad, it is a path they have chosen and love, and others cannot take their place. It is precisely because all beings in the Dharma Realm are equal, and it is their own choice and decision! Is this not so?
Wisdom of the Dharma Realm's Universal Nature arises, all karmic conditions are co-created.
All things in the human realm, cycle through the Six Realms in endless Lún Huí.
All beings arise from cause and effect, all due to their true ignorance.
With clear understanding of all obstacles, one breaks through and elevates great wisdom.
Ha ha! Tonight marks the first session of the writing of 'The Great Way of Truth and Principle,' precisely on a typhoon night, with firm resolve and heartfelt dedication leading to accomplishment! Such karmic conditions provide a powerful driving force, demonstrating that the future of veneration and promotion is not to be underestimated, and that merit is self-created and self-accomplished! Congratulations! Congratulations!
第二回 潤生利益
Ancient Buddha of the Southern Sea
October 20, 1998, the first day of the ninth month of the year Wù Yín (1998)
The Ancient Buddha of the Southern Sea writes this session, the Great Way is promoted with subtle and profound principles.
To universally transform all beings and return them to the Infinite, the benefit of life depends on self-effort.
In every stage of the human survival process, it is necessary to first benefit the space in which one lives, in order to create a nurturing environment. This applies not only to humans but to all living beings, whether plants or animals. In the case of mobile animals, everything relies on the food chain to sustain life, ensuring their own nourishment and benefit.
Only through such nurturing actions can one achieve a suitable living environment. All living animals must nourish and sustain their bodies, which in turn forms the food chain. It is essential to continue the cycle of creation and sustenance, both in human life and in all living things. This is true in both the sentient and non-sentient worlds.
It is precisely because sentient beings cannot escape these limitations that, in the process of existence and in their environment, they are able to unfold all aspects of life. This applies to all living beings, regardless of species. In the human realm, this means engaging in activities and maintaining a chain of actions, for humans must move to live.
If they cannot move, they are like plants today. Plants, in the human world, benefit sentient beings through a recurring cycle, as humans rely on oxygen (exhaling carbon dioxide and inhaling oxygen) to survive, which is essential in their daily lives, through the breath of the nose.
When the breath through the nose ceases, survival becomes impossible. Through photosynthesis, plants release oxygen and absorb carbon dioxide, providing a reciprocal function that is of great merit to human survival. The breath of the nose is what humans depend on, and without it, the clarity and vitality of the spirit are lacking.
Humans must move to live. If they cannot nourish themselves through activity, it is difficult to achieve the various actions and behaviors that benefit their own growth and the growth of others. Since they have come into the world as humans, they must engage in activities in the human realm to foster the yīn yuán hé hé (Convergence of causes and conditions) that lead to new beginnings.
It is essential to understand: if the human body remains inactive for too long, the entire body and its muscles and bones become stiff. Over time, it becomes difficult to loosen and activate them. If the human body lacks the strength to move, or if the intensity of movement is excessive, it is already beyond the proper measure and has gone too far.
This places one in the realm of excess and deficiency, making it impossible to achieve balance and even more difficult to attain the Zhōng Yōng (The Golden Mean). Human activity is the foundation of all, and if there is no activity to connect and support, it is hard to achieve the enhancement of all activities and functions in the human world. Is this not so?
Activity must be balanced with rest: because there must be rest alongside activity, one cannot remain in a constant state of activity. Observing the human world, the day is for activity, and the night is for rest and stillness. The balance between activity and rest must not be excessive or insufficient, otherwise, human survival will be uncomfortable and uneasy.
It becomes even more difficult to create a nourishing and balanced state. If the body is overused and not given timely opportunities for rest and stillness, it is a form of harm, and the body cannot bear it. This will accelerate the damage to the body, and in the process of such harm, it is very difficult to provide the body with the chance for proper maintenance.
Furthermore, it can cause irreparable damage to the body! It is a failure to cherish the body properly, and to merely call it a ‘false form’ is not correct. The human living space is precisely the combination of Yin and Yang. How to create opportunities for survival within the balance of Yin and Yang applies to all living beings, including plants and animals.
During the day, there is activity, and at night, there is rest and stillness. Some animals and plants have this pattern reversed, resting during the day and being active at night. This mutual regulation is essential for the space in which humans and all living things survive. Each type of animal also has its own necessary conditions for a comfortable existence.
The balance of Yin and Yang, in the context of humans, serves to complement and regulate the living space. ‘Yin and Yang in balance’ requires both day and night to complete the cycle of a day. Without this, humans would find it difficult to measure the passage of time, and the accumulation of hours, days, months, and years would not form the cycles of a year and a lifetime.
Humans measure the accumulation of time by years, months, days, and hours. If not so, how could one understand that each day is a small Lún Huí, each month and year a larger Lún Huí, and that a year and a lifetime are a great Lún Huí? Who could escape this! In the process of writing, how can one calculate the time to ensure the continuity of the work?
For example: ‘The human life process requires the alternation of day and night, Yin and Yang, to accumulate age.’ In the course of life, if one is always living just to survive, it is a very painful existence, and such a state is difficult to improve the quality of human life.
All living processes in the human world are what make it possible to measure time. For other animals and plants, there is no such measurable process. Therefore, for human beings to survive, it is necessary to have a relationship of mutual benefit, allowing for a nourishing and sustaining existence. Those who are blessed can enjoy more blessings and Fú Bào.
Those who are not blessed must live to survive, toiling for their livelihood day and night. In the process of nourishing and sustaining life, everyone must have the experience of trying and learning. How to face the ups and downs of life? This is something one must personally experience and feel.
All sentient beings are treated equally in the universe, without favoring one over another. For those who are blessed, it is a form of reward, and for those who are not blessed, it is a form of punishment and encouragement. Among humans, regardless of whether they are blessed or not, all are treated equally.
In the Pre-heaven, it is precisely so. After countless cycles of Lún Huí, humans can create equal blessings and thereby increase their blessings and Fú Bào. For those without blessings, due to the equality of blessings, it becomes difficult to add more blessings and Fú Bào after many cycles, as they have already used up what they had, and even incurred a deficit.
Can those who have accumulated blessings in past lives add more in the present life? And for those without blessings, can they stop adding more suffering and deficits, and halt the process? It is not certain! It is necessary to accumulate more Fú Dé to achieve the blessings and Fú Bào needed to enjoy life! This ensures that one will not be lacking in the human world.
In the Pre-heaven, all blessings are equal. They are increased or decreased through the cycles of past lives, forming a continuous effect. How are they increased or decreased? One must observe how sentient beings manage 'Fú Dé and karma.' By understanding this, one can realize the insufficiencies in the human world and how to address them!
Sentient beings sometimes go through this process. For those with thin blessings, if they can engage in Bù Shī, they will transform the Latent Cause of their past lack of blessings in this life. It is also important for sentient beings to benefit themselves before benefiting others, which is the correct approach.
If one's resources and blessings are lacking, how can they benefit others? It is very difficult! If one wishes to benefit and nourish life, they must ensure their own continuity of existence. When one lives beyond mere survival, they can reduce the opportunities for creating karma. However, sentient beings often have unrealistic desires regarding wealth.
In the human world, people often place 'benefit' in their hearts and 'righteousness' elsewhere. This is for their own benefit! Such unrealistic desires lead to the creation of karma. Although various forms of nourishing life in the human world prioritize personal benefit, this is the beginning of the process of creating karma.
To possess 'wealth,' one must have Fú Bào. Without Fú Bào, wealth cannot sustain the benefit of human life. To live a life of 'contentment and joy,' 'freedom and ease' is the way to achieve self-fulfillment. In the human world, not living merely for survival can further reduce the opportunities for creating karma.
The creation of karma often arises from emotions, wealth, and interpersonal processes, leading to 'desire for love.' 'Desire leads to action,' which is the beginning of karma. Understanding the causes of karma starts with one's thoughts, and the desire to earn more wealth can lead to the loss of 'conscience and awareness,' which is the foundation of creating karma.
The benefits of life come from oneself; who can truly possess good fortune?
Among the chains of human sustenance, the food chain stands first.
Benefits must have a prerequisite; in the chain of affairs, it is the work contract.
Hard work yields returns; to support the family, one must act appropriately.
If one can act in the process of benefiting life with 'contentment,' 'freedom,' and 'satisfaction,' one can reduce the creation of karma, thus avoiding the retribution of karmic consequences. Whether one can reduce the benefits of life and live gracefully depends on the choice of whether one can view the benefits of life lightly and with detachment!
第三回 不求功德
Namo Amitabha Buddha
October 23, 1998, the 4th day of the 9th month of the year Wu Yin (1998)
Namo all beings, the essence of life; Amitabha protects the hearts of all living things.
Buddha writes the principles of truth; descending to write without seeking merit.
All beings in the Dharma realm: due to actions driven by self-interest, there are affairs at every stage. These are judged by individual deeds, sometimes good, sometimes evil, thus creating distinctions of right and wrong. Each being acts in their own self-interest, fulfilling their duties, but this often leads to complications and the transformation of originally simple and good matters into complex and malevolent ones.
It is very difficult to be one's own master, as excessive self-interest often complicates simple affairs. In confusion and delusion, what was once good can be turned into evil. In the human world, it is impossible to judge the goodness or badness of actions solely by their outcomes.
Human beings, driven by self-interest, often disregard and mistreat others and animals, acting against their inherent nature. This not only creates karmic obstacles for themselves but also brings misfortune to others and species. In the process of committing sins, beings cannot foresee how their future will unfold.
The formation of karmic cause and effect and the degree of hardship it brings are difficult to know. When karmic retribution arises, it is impossible to alter the suffering caused by past actions. If human beings continue to act in harmful ways, it will be very difficult for them to act virtuously, and it will be even harder to accumulate good merit and cultivate virtue.
Religious teaching and transformation: this is to supplement the shortcomings of social and school education. Through religion, a person who has committed grave evils can be transformed into a 'practitioner and enlightened one.' Therefore, entering the realm of religious transformation means working on one's inner spirituality, discarding bad habits, and becoming a valuable and capable individual.
The ideology of religious transformation not only changes past evil deeds but also allows beings to repent and reform. Through religious education, one can gain profound wisdom and 'remove the fuel from under the pot,' thereby digesting and eliminating past evil karma.
The karmic obstacles created by human beings are transformed through the elimination of 'greed, anger, and delusion,' turning them into virtuous heart-thoughts. This reduces the opportunities for creating more karma and transforms the wicked into pillars of virtue and usefulness through religious purification and cultivation.
Sentient human beings often view their cultivation process as merely allowing them to understand the impermanence of life and the world. Through cultivation, they should realize that human existence is marked by constant change. How can there be a space for the soul to dwell? And how can one truly awaken to the inevitability of life?
It is necessary to annotate the long-term existence of humanity in the cosmos and the void, and in comparison with the myriad beings, the insignificance of humans becomes evident. After entering the realm of religious teaching and transformation, it is essential to cultivate love and guide actions toward goodness.
This is to inspire one's inherent virtues and knowledge, facilitating the entry of beings into the stage of cultivation, leading to changes in temperament and habitual nature. The teachings in the scriptures emphasize the necessity of 'Giving' (Bù Shī / Dāna) to cultivate the fields of merit, which is the best manifestation of virtuous deeds and the establishment of merit.
Deeply rooted in the 'Ālaya consciousness' are unshakable concepts, firmly established. Shaking the notion of virtuous deeds and the establishment of merit is extremely difficult. When each being enters the religious cultivation, they often practice with the aim of accumulating merit, and among the Six Pāramitās, 'Giving' is considered the foremost.
This deepens the first lesson in the Dao Hall, where breaking through pre-existing ideas is likely to be challenging. It is necessary for humans to perform virtuous deeds and the establishment of merit not for the sake of merit itself, but to transcend the notion that good deeds will bring good rewards. Why is this so?
One must understand that in the human world, Yin and Yang are in mutual opposition; where there is good, there is also bad, and where there is virtue, there is also vice. Therefore, harboring good intentions and performing virtuous deeds and the establishment of merit can indeed yield good results. Conversely, harboring evil thoughts and committing evil deeds will inevitably lead to suffering. This is an unchanging truth, and for those who are cultivating or have just begun, they must have the concept of performing good deeds.
After a period of cultivation, one should no longer be limited by the idea that virtuous deeds and the establishment of merit are solely for the sake of good rewards. True cultivators in the Dao Hall should break free from this notion to transform outdated thinking and achieve the elevation of body, mind, and spirit.
Having already passed the initial stage of cultivation, if one remains stuck in this mindset, it will not only hinder one's attainment of heavenly wisdom but also cause one to repeatedly cycle through the whirlpool of Saṃsāra. One will forever be engaged in the affairs of performing virtuous deeds and the establishment of merit, thereby missing the opportunity for true transcendence.
Although performing good deeds and giving are truly meritorious, their value is determined by the 'Arising of Heart and Movement of Thought' and the differentiation of their process and effects. If human beings are always performing virtuous deeds and the establishment of merit for the sake of merit, what then? It is akin to Emperor Wu of Liang building temples and monasteries, becoming attached to the notion of merit, which makes it difficult to break free from such attachment.
If sentient beings can cultivate merit through virtuous deeds, and understand that evil actions will inevitably bring evil consequences, this mental state is precisely what those who have just entered the Dao Hall must possess. From this condition, the teaching of right and wrong, good and evil, will foster the concept of ‘cultivating merit without seeking it,’ leading to upward growth.
In every arising of heart and movement of thought, one must not mingle any improper ideas or concepts. This is the true way of being a standard practitioner of genuine cultivation. One should not harbor the notion of performing good deeds for the sake of merit, nor be constrained by the idea that good deeds will bring merit. One must truly seek the welfare of all sentient beings.
One should not seek merit, but willingly sacrifice and contribute, even to the point of not having the thought of sacrifice or contribution. This is ‘truly performing the necessary tasks,’ which can accumulate immense merit. If one cannot understand true cultivation and virtue, one should learn from the sages, Buddhas, and Bodhisattvas, who act without self and without effort.
It is essential to abandon the notion of performing extensive acts for the sake of merit when guiding true practitioners. This is the foundation for teaching and transformation. When guiding beginners, it is necessary to inform them that the ‘Six Pāramitās’ are based on the concept of ‘giving to cultivate blessings and virtue.’
If one has practiced for a considerable time and still acts for the sake of seeking merit, this is indeed a mistake! It is also difficult to change and will only result in karmic reward in the next life. Truly not seeking merit is the essential mindset for this period of teaching and transformation, which not only achieves one’s own cultivation but also helps sentient beings return and transcend.
The concept of not seeking merit,   truly selfless and without effort, interconnected.
Hidden merit adds and fills,   future blessings will surely increase.
The words ‘merit’ and ‘virtue’ create selflessness,   in self-interest, it is hard to sustain.
This fundamental concept is self-evident; one knows it without needing to speak of its quantity.
All beings in the Dharma realm, if they can engage in beneficial actions for the welfare of life after entering a religion, must first overcome the barrier of 'cultivating merit and virtue' to avoid hindering themselves. Only then can they willingly give, willingly sacrifice, and dedicate themselves, thereby truly benefiting from the religious teaching and transformation process, and elevating the teaching and transformation of life.
第四回 修持改造
Namo to the Great Sun Tathagata Buddha
October 30, 1998, the 11th day of the ninth month of the year Wu Yin (1998)
Namo to the Tathagata who ponders the masses, the Great Sun descends upon the Venerable Heart Altar
The Buddha inscribes the book of The Great Way's Truth, cultivating and transforming the heart without obstruction
After human beings enter the mundane world, they must engage in actions that benefit life, with the motivation to 'cultivate merit and virtue through good deeds.' This behavior must involve benefiting life in the human world, and by integrating religious cultivation into the process of daily life, one can acquire the means for transformation.
One must undertake the transformation of Hán Yīn (Latent Cause) within the methods of cultivation, and become the master of oneself. This involves understanding how to act and apply oneself in the context of religious teaching and transformation. Although the human world is a place for the transformation of life through Hán Yīn, if there is no actual transformation and one merely revolves around scriptures, it is impossible to achieve cultivation and change.
It is essential to align the process of daily life with the cultivation and transformation of oneself to facilitate such growth. Therefore, in the actions of survival, it is difficult for each individual to transcend and elevate, often leading to a sense of helplessness in life, which results in spiritual emptiness and a desire to seek spiritual comfort and peace through religion.
The course of religious teaching and transformation is designed to integrate the improvement of life with spiritual cultivation, rather than allowing worldly affairs to be compared, entangled, or conflicted with one another. Through the actions of cultivation, one transforms past negative habits and dispositions. Religious faith and practice provide a unique living environment, distinct from the ordinary.
Cultivation is the process of refining one's inherent nature, requiring a sincere effort to transform and improve oneself. Otherwise, it remains the same as the life of those who do not cultivate. In the process of 'cultivation and maintenance,' one must eliminate negative habits and dispositions to reveal the Buddha-nature, thereby achieving success.
Such cultivators differ from ordinary beings in this principle: they must first transform themselves. Otherwise, they cannot claim to be cultivating. Humans often cultivate merely for the sake of cultivation, failing to transform themselves, and thus find it difficult to achieve their own elevation, being misled by the notion of 'cultivating for the sake of cultivation.'
Cultivation involves eliminating one's negative dispositions and, in the process, following the paths taken by the Immortals and Buddhas of old. By learning from and emulating their experiences, one can persist and reach the goal of cultivation. This is what humans often believe after entering a religion, thinking they are true disciples of the faith.
However, if one's Mind and Nature and attitude remain unchanged, can it be said that they are truly cultivating? It is very difficult! Humans often cultivate merely for the sake of cultivation, blindly following and being constrained by religious doctrines, which should ideally prevent them from repeating the same mistakes.
Such regulations in various religions are based on the cultivation experiences of the Immortals and Buddhas, passed down to reduce the suffering of future practitioners in the world. It is essential to understand the significance of these regulations. They clarify the principles of cultivation, guiding practitioners to avoid repeating the same mistakes and to stay within the bounds of propriety.
By understanding and keeping these regulations in mind, one can recognize their constraints and avoid making numerous errors and misinterpretations during the cultivation process. The establishment of these regulations is a result of the Immortals and Buddhas recording their insights and concepts in the scriptures, enabling future practitioners to understand the process.
Otherwise, each being's understanding would differ, and 'the levels of Wisdom and Prajñā inevitably vary.' This is precisely the distinction between the wise and the foolish among humans. If one understands the regulations and does not transgress them, then the regulations do not constrain the cultivator. This is the principle of 'Mind has Precepts and Regulations, body does not transgress.'
If one can avoid transgressions and not exceed the bounds, what need is there for regulations and constraints? This condition aligns with the current national laws, which, though numerous and detailed, do not bind the citizens if they do not violate them and stay within their limits.
Therefore, the religious rules and systems are designed to help each practitioner avoid transgressions and not exceed the bounds, and to understand and abide by these limits, thus enabling them to live joyfully. It seems many have forgotten this; otherwise, if they constantly worry and are preoccupied with the constraints of the rules, what can they do?
Those who, in their religious faith, are influenced by the 'Precepts and Regulations' and fear punishment cannot open their hearts and be truly joyful practitioners. In fact, a simple shift in perspective—understanding that adherence to the precepts prevents transgressions and exceeding bounds—means there is no need to be overly concerned or attached.
Often, practitioners are constrained by the precepts, regulations, and rules, leading to a constant fear of making mistakes or violating the precepts. This fear makes it difficult to let go and achieve liberation from religious constraints. Such a mindset of 'practicing for the sake of practice' can hinder the original aspiration for a carefree and transcendent life.
Over time, the constant awareness of what one cannot do or should not do can tightly bind the heart. This prevents practitioners from opening their hearts and truly engaging in their practice. The purpose of religious teaching and transformation is to refine the 'Latent Cause' process of human beings, enabling them to grow and ascend.
Therefore, in the process of practice, one should not continuously feel constrained by the precepts. If one does, it becomes even more difficult to open one's heart and act freely. Frequently worrying about the rules and precepts can prevent one from truly becoming a joyful practitioner, whereas entering religion should originally allow for a relaxed and elevated practice.
Instead, practice often becomes a complete restriction of one's 'mind and body' by the doctrines and precepts, leading to a state of being tightly wrapped up. This makes it hard to achieve the joyful realm of practice, as 'practice' is about transforming past negative tendencies and refining the 'Latent Cause' process.
It is a continuous process of transformation, guiding the unpracticed and ignorant to enter religion, which is the key point of being influenced and transformed. Otherwise, if religious practitioners are to become increasingly joyful, increasingly happy, and increasingly filled with Dharma joy, they must truly meet the conditions of a joyful practitioner.
However, often in the pursuit of cultivation, people create disharmony between their Mind and Nature (spirit), body, family, spouses, parents and children, and various other relationships, even leading to karmic debts. This deviates from the true attitude one should have in cultivation. Cultivation is a process of transformation, not a path that makes one increasingly miserable.
If cultivation becomes increasingly unbearable, increasingly difficult, and even brings more obstacles, would anyone be willing to follow such a path? The answer is clear: no one would. In the midst of all the impermanence of the world, if there were no continuity in worldly affairs, how could there be any accumulation of experience to pass on?
Cultivation is the process of transformation, the beginning of navigating through the convergence of causes and conditions. It aims to transform the root of one's being. Cultivation is a personal responsibility, unrelated to external influences or religion. Religion is the foundation of teaching and transformation, but what is the impact of entering any particular religion and following its doctrines and norms?
If one cannot truly transform oneself through cultivation, then entering any religion is merely attending classes and practicing, not the ultimate path. Cultivation is about achieving one's own transformation. How can one truly achieve this? It is a personal responsibility, incomparable to external influences or religious practices.
If one can achieve transformation, then the religious teachings provide the capital for transformation. Without such achievement, any religion is irrelevant to one's life. Therefore, one's own transformation does not affect the process of religious teaching and transformation. How can one cultivate true happiness in practice? By not cultivating for the sake of cultivation alone!
Thus, one will not fall into the trap of creating karma within a religion, which is a vicious cycle that cultivators must be aware of. Otherwise, one cannot claim to be cultivating, not even touching the periphery of it, and such a path would be a deviation from the true meaning of cultivation, leading to the need to cultivate again in the next life!
Cultivation and faith in religion, the first concept is crucial.
With a heart full of desires, it is hard to receive the divine response, the transactional relationship invites both blessings and calamities.
Transformation requires clarity of obstacles; one's own actions must be understood clearly.
Cultivating and transforming mistakes leads to growth; learning and advancing brings blessings and virtue.
Tonight! Descending to the Venerable Heart Dao Hall, I observe this firm resolve and grand scale, truly a cause for joy and celebration! I hope that this resolve will be maintained, to fulfill the mission bestowed by the Azure Heaven, thereby achieving growth and transcendence, creating a foundation for future accomplishments, and also possessing wisdom to elevate and benefit in the present moment.
第五回 大道諦理
The Daoist Master, the Supreme Dao Ancestor, the Heavenly Venerable of Virtue and Dao
November 3, 1998, the 15th day of the ninth month of the year Wù Yín (1998)
Daoism has been transmitted for thousands of years; the Heavenly Venerable of Virtue and Dao narrates the karmic connections of blessings.
In the Venerable Heart Dao Hall, the Heavenly Scriptures are inscribed; the Great Way reveals the Truth in this chapter.
The Great Way is the true principle revered by all things in the universe; all sentient beings descend from the Infinite and the Void into the human world, receiving protection and shelter. It is necessary to transform the sentient world to ensure endless evolution and continuity. One must also cultivate oneself, and understand how to use the present era as a resource for teaching and transformation, which is the true nature!
The Truth is the unchanging law, which is the same in all religions. How can one manifest the 'Buddha Body of Self-nature' to achieve personal elevation? The Great Way has been transmitted for millions of years, undergoing endless change, and can serve as a resource for transformation. This is also the case on other planets.
The source of the Great Way: It is the Infinite, the Void, in the cosmic star systems, where humans find it difficult to comprehend the true evolutionary processes of neighboring planets. It is also a matter of great difficulty for the beings on Earth to understand. Through a series of transformations, humans can truly manifest the essence of Suchness and Buddha-nature. How, within the span of a lifetime, can one achieve the capital of self-realization?
Sentient beings must understand that Impermanence is within the Eternal. The systematic creation of humans and all things must be realized through the body, which is the means to manifest the true essence of Suchness. How can one achieve benefit for humanity amidst Impermanent change and Eternal constancy? This is indeed very difficult!
The knowledge humans possess is limited to their own survival, and thus they cannot fully comprehend the operations of the entire universe and its planets. This is a process beyond human understanding, which must be revealed through technological evidence to grasp the balance of planetary movements. Balance is the Golden Mean, where the Mean is defined as the absence of bias, and the Mean is the manifestation of the ordinary.
Regarding balance, it is the point of the Golden Mean. For all things, balance and the Golden Mean are the means of manifestation, defined as the absence of bias. The Mean is the point of neither excess nor deficiency, the highest principle between heaven and earth. The Mean and bias are mutually distinct, and bias is always relative.
Between heaven and earth, there is Yin and Yang, there is duality, there is right and wrong, there is correctness and error. How can one transform bias into the absence of bias, which is the true Mean? Sentient beings must understand the Middle Way to realize the limitations of all dualities and avoid the difficulty of resolving problems when they arise.
Among the Five Elements—Metal, Wood, Water, Fire, and Earth—Earth is the Center. Life on Earth relies on all things, and humans are the pivot. The heart, though not the seat of the spirit, is the main axis of the body. The heart is the source of all bodily movements and the primary functional entity.
The Center is the Mean, the human Mean, which systematically adjusts human spirituality and serves as the source of the spirit! From this spiritual source, one must manifest through the spirit in the human world to achieve spiritual growth. The body, through the process of life, must be nurtured and transformed to facilitate this spiritual development.
This is the center, the heart of humanity, where the human spirit is systematically refined and serves as the source of the soul! From this source, to thrive in the world, one must manifest through the spirit, thereby nurturing the soul’s growth. Thus, in the human journey, the body is cultivated through the actions of daily life.
Only through ceaseless activity can there be opportunities for growth, and this nurturing activity is inherent in the process of life. This is true for all animals. Moreover, the Three Powers—Heaven, Earth, and Humanity—work together to achieve the well-being of sentient beings, and to protect and care for all living things, which is the essence of human benevolence. This benevolence and care for all things is a quality that humans must manifest.
Heaven’s great virtue is the virtue of fostering life, Earth’s great virtue is the virtue of nurturing life, and Humanity’s great virtue lies in the virtue of protecting life. These three—Heaven, Earth, and Humanity—all possess their great virtues, which are the virtues that humans revere. They form the foundation of the virtues that Heaven and Earth bestow upon sentient beings. Humans are listed alongside Heaven and Earth as the Three Powers precisely for this reason.
If humans cannot show benevolence and protect life, they lack the compassionate nature of benevolence and care for all things. This action is deficient in the foremost of the Five Constants: benevolence. A benevolent person has no enemies in the world, and Heaven and Earth will surely protect a benevolent person! In human society, there is the ‘benevolent Original Nature.’ The Great Way and its principles, as expounded in the works, provide a systematic explanation of the entire series of ‘Heavenly Books of the Great Way.’
Through human heart-thought and conscious mind, the subtlest awareness is elucidated. How can one maintain the benefits for humans and all living things in the world, and transform the course of life through this process? How can one stand firm and develop a solid foundation? This must be accomplished step by step, to achieve true authenticity.
The works of the ‘Great Way series’ aim to reveal the essential benefits through the necessities of human life. If sentient beings today are all ensnared by utilitarianism and lack a genuine process of cultivation, they cannot truly integrate cultivation into their daily lives. I ask everyone: how can one achieve true cultivation and practice? It is very difficult!
All are captivated by external appearances and manifestations, and it is difficult to articulate the Truth and guide sentient beings back to it. The primary issue is that one’s religious faith and cultivation cannot be truly integrated into daily life for transformation. It is also very difficult to comprehend the principles of Impermanence and Constancy. Without the experience of this process, how can one achieve anything?
The essence of achievement lies in transforming heart-thought and conscious mind into a process of purifying and cultivating the spirit, reaching the Buddha-nature of ‘True Self as It Is.’ The main task is to awaken to the world of sentient and non-sentient beings in human society. One must take responsibility for oneself, rather than just getting by. Otherwise, one will remain bound in the endless cycle of Saṃsāra, lost and dull, life after life!
From where does the source of the Great Way come? Sentient beings must understand this clearly.
How does the root function? Through the illumination of profound principles, wisdom unfolds.
The purpose of life is to understand the truth. The conditions for nurturing life must be appropriate.
It is not just for this purpose, but to transcend and grow beyond one's inherent self.
Precisely because one knows one's own past most clearly and is responsible for breaking the cycle of Lún Huí, one can attain the great bliss of Niè Pán. How does one achieve the manifestation of one's Fó Xìng through Niè Pán? It is by growing in the Great Way, by practicing in the truth, and by elevating the true self to transcendence.
第六回 常與無常
Buddhist Teacher, Śākyamuni Buddha
November 6, 1998, the 18th day of the ninth month of the year Wù Yín (1998)
For three thousand years, Buddhism has spread; Śākyamuni Buddha’s blessings have extended wide.
The Great Way and its principles have been further proclaimed; the chapter of Wú Cháng and constancy is clearly displayed.
Wú Cháng: Human existence is a series of combinations. In terms of continuous living, it is a crucial and indispensable aspect. The process of life is maintained in a state of constancy, yet it is a series of Wú Cháng continuities that promote change. Thus, Wú Cháng is the essential nature that, through life's transformations, brings about its own realization.
If one remains in a state of constancy, there is no opportunity for change. Speaking of Wú Cháng (Impermanence): the changes in life are a process of cultivation, serving as a transformation for the practitioner. This transformation is rooted in the accumulation of past experiences. Without any accumulation of experience, how can Zhì Huì (Wisdom) unfold?
Zhì Huì (Wisdom) is the primary resource that sentient beings lack today. In the transmission of experience, daily life is the main condition for survival. Humans must have a conceptual understanding of knowledge. However, in their current actions, they often lack the seeds for elevation, and thus rely solely on their survival experiences.
Therefore, it is impossible to implement the actual methods of cultivation in the human world, as they are bound by the cycle of Wú Cháng (Impermanence). It is very difficult to alter and solidify these conditions. All sentient beings in their daily survival create their experiences, and the teachings of religion emphasize: 'Life is impermanent, the world is impermanent, and the entire process is impermanent.'
Wú Cháng (Impermanence) is the accumulation of the passing of youthful years. It serves as a point of intersection for increasing experience and Zhì Huì (Wisdom). This condition must lead to substantial transformation in survival to break through the blind spots of cultivation. One will truly understand the many helplessnesses that exist in the mutual dependence of survival.
In the human world, there is a series of Wú Cháng (Impermanence) combinations, where each day is subject to the same life processes, often forming habits. Due to these habits, it is very difficult to adjust the conditions of survival, and cultivation is similarly unable to change, as humans are in a continuous state of 'constancy'.
If life escapes these limitations, it will increase the hardships of survival, and one will be deeply affected. At such times, it is very difficult to view these actions with an Ordinary Mind (píng cháng xīn). The combination of past experiences can quickly disrupt the常态 of the human world, and this is a limitation of ordinary life.
Whether a practitioner or an untrained sentient being, if one remains in the ordinary state for too long in the human world, they will lose themselves and find it difficult to have a genuine life experience. Within the ordinary, in the midst of a peaceful life, difficulties often increase, and one frequently perceives this as a trial and an obstacle.
If time goes on, it is very difficult to enhance the transformation of Zhì Huì (Wisdom) and experience in ordinary life. This is the most common ailment of sentient beings in the present era. The ordinary state, within Wú Cháng (Impermanence), disrupts the quality of ordinary life, and most sentient beings lack this understanding.
For the true practitioner, even when the normal state is disrupted and its structure scattered, it is taken as a personal motto for life's trials. By experiencing such trials in the human world, one can genuinely enhance one's knowledge and skills in dealing with people and affairs, and transform these experiences into wisdom for future application, thus passing them down to future generations.
Without this perspective, one often views the challenges and obstacles faced as mere trials and hindrances. For the Immortals and Buddhas, the normal state is a process they have long experienced. They understand the human world's structure clearly, while ordinary beings often find their steps disrupted by the normal state.
It is precisely for this reason that such experiences can increase the accumulation of wisdom and insight. When ordinary beings have the opportunity to attain the status of Immortals, Buddhas, or Bodhisattvas, they possess substantial experience and wisdom to guide and nourish other beings. Without these conditions, how can one truly participate in the process of experience?
It is not just hearsay, but a personal and profound process of realization. In the educational journey, transforming human world experiences into wisdom is essential for growth in the realm of sentient beings. This wisdom serves as the capital for educating humanity and is also the foundation for one's own spiritual advancement.
Eternity and Impermanence—these are the processes that play out in the human world. As long as human beings are caught in the cycle of the normal and the impermanent, how can they resolve the Yīn Guǒ and Yè Zhàng of this life? How can they see through the duality of Eternity and Impermanence? This is the drama of all human survival and evolution, leading to genuine advancement.
By being in the cycle of the normal and the impermanent, human beings can use extraordinary processes to increase their experience and wisdom. These conditions, though challenging, ultimately contribute to the growth and elevation of sentient beings, transforming all obstacles in life.
Impermanence is the essence of all processes of combination. If human beings cannot understand the impermanent nature of arising and ceasing, they will forever be subject to the cycle of Lún Huí. It is necessary to comprehend Impermanence, the combination of life's fleeting moments, accumulated bit by bit. This is the truth that can dispel the blind spots in life.
True practitioners are given the opportunity to return and achieve their heavenly destiny. This is because Impermanence is a series of combinations, and within this series, they systematically transform the temporal and spatial conditions of the human world. Every sentient being undergoes this process, refining and transforming all the limitations of Wú Míng in the human world.
When humans are first born, they are called infants; as they grow, they are called children, and then students, adolescents, and gradually young adults, middle-aged adults, and finally elderly. This is the progression of a single human life, but in different times and spaces, there are different names, all manifestations of the evolution of Wú Cháng (Impermanence).
The various names given to a human being from the moment of conception through to old age and death, woven through different times and spaces by Yīn Yuán (Karmic Conditions), how can one truly understand this process? It requires actual experience and the growth of wisdom, combining the constant and the impermanent in the world of sentient beings. Can one grasp the subtle art within this combination?
The constant and the impermanent are the process, in the human world, this is the truth.
All sentient beings participate, the evolution of heaven and earth nurtures life.
The path of impermanence is inherently balanced, the Great Dao evolves through change.
From non-existence, existence is born, the stages of birth, abiding, change, and destruction should be elevated.
By understanding the process of the constant and the impermanent, one can achieve the well-being of sentient beings in the human world. Through this process, one can gain experience and accumulate wisdom, allowing one to dwell in this space with peace. One must realize that this is not a world of enduring stability, to truly accomplish the Dà Chéng Pú Sà Xíng (Mahāyāna Bodhisattva Practice) and reach the Pure Land of the Lotus Buddha!
第七回 恆常無限
Master Confucius, the Supreme Sage of the Confucian Tradition
November 13, 1998　The 25th day of the ninth month in the year of Wù Yín (1998)
The teachings of Confucius spread to all beings, guiding them to revere and follow the path of transformation.
The Great Sage, the Supreme Teacher, descends, revealing the boundless Great Dao.
Sentient beings, amidst the impermanence, often liken their lives to trials and tribulations. Lacking practical insights and experiences, they frequently encounter ignorance in their daily affairs, which leads to a process of ignorance in their daily lives, plunging themselves into a life of hardship and suffering.
The present human world is often likened to a 'sea of suffering.' If humans could apply rich experiences to their daily lives and in their spiritual cultivation, combining the necessary experiences of the human world, they should easily have a smooth life. However, they often do not know how to acquire such rich life experiences, thus lacking the resources for a fulfilling life.
Living in the 'sea of suffering' is precisely the experience of impermanence. What will the next moment bring? It is hard to know. In the process of unawareness, daily life often becomes fraught with difficulties, and it is challenging to gain practical, rich survival experiences in the human world, which is the obstacle to survival!
Impermanence: it is ceaseless, driving sentient beings to change, as all affairs in the human world are marked by impermanence. The cycle repeats, day after day, performing the same actions, and thus, one cannot transcend the survival obstacles brought about by impermanence.
Moreover, there is a lack of the process of 'constancy' in transforming and shaping daily life. The pressures of real life and spiritual cultivation often have many points of disharmony, frequently clashing, and the process of cultivation and daily life cannot truly be integrated into daily living.
Moreover, there is a lack of integration and transformation of daily life within the process of ‘constancy.’ The pressures of real life and spiritual practice often find it difficult to harmonize, and frequently they are at odds with each other. Furthermore, the process of spiritual cultivation is unable to be truly implemented in daily life.
Sentient beings do not know how to cultivate so that it can harmonize with daily life, always playing a role in the eternal, each human being continuing their existence. It is difficult to transcend the 'eternal' and transform the 'impermanence,' and how can one achieve the continuity of 'impermanence' through the 'eternal'?
Eternal: It is unchanging and never ceases, making it difficult for anything within a fixed scope to remain still. The eternal never stops, and because of the eternal, every day humans encounter processes. How can one see clearly that every process in the human world is impermanence, and every process of impermanence is also continued by the eternal!
For example: the ancient notion that 'the sun rises in the east and sets in the west.' In the present era, due to advanced technology and increased knowledge, humans understand that it is the 'rotation and revolution of the Earth' that causes the sun to rise and set.
It is the Earth that revolves around the sun, not the sun revolving around the Earth. This is the knowledge and understanding of the present era, and every day we encounter and understand that the Earth's 'revolution and rotation' is the true reality. Without scientific verification, human knowledge would find it hard to advance.
Do modern beings still hold the notion that the sun revolves around the Earth, rising in the east and setting in the west? It is believed that all beings find it difficult to know that 'the Earth's revolution and rotation follow a trajectory' and bear the weight of all life! This kind of eternal is precisely: the Earth revolving around the sun, a ceaseless cycle.
The sun, at every moment, shines upon the Earth, the Moon, and the planets—Mercury, Venus, Mars, Jupiter, and Saturn—without ever ceasing, regardless of the weather. It radiates its light to illuminate the three thousand great thousand worlds and all sentient beings. Without scientific verification, modern beings' knowledge would remain in a state of obstruction.
Do they still believe that 'the sun travels from east to west'? The space in which humans live is such that the Earth's revolution around the sun creates the distinction between day and night. This notion has long deviated from the truth inherent in heaven and earth. How can modern beings deepen their knowledge and understanding! Indeed, there will be more advanced technology in the future.
It is the same in religion. Can one break through the laws that were once difficult to understand, to align with the creation of heaven and earth, and the compassionate virtuous nature that nurtures all beings? In every stage, it is about the continuity of impermanence and the creation of the eternal, providing greater protection for the survival and comfort of all beings. Can people perceive this? It is very difficult!
In the midst of Wú Cháng (Impermanence), each day radiates light to achieve the welfare of all beings, which is the Truth (Zhēn Lǐ) that Wú Cháng can verify; and Wú Cháng is eternal and boundless, linking one segment of Impermanence to another, connecting heaven and earth with all beings, allowing each day to cycle harmoniously. Have all perceived the rotation of heaven and earth?
Let us take another example: a human life is a ceaseless process of change. Wú Cháng (Impermanence) has shaped the human world, from the tender faces of children, gradually transitioning into youth, where the face and body slowly grow, reaching the maturity of young adulthood, and then gradually entering middle age, where the body and face continue to transform, eventually leading to old age.
The face and body no longer retain the purity of childhood, but are instead filled with wrinkles and the signs of aging. This is true even for a single human individual, who undergoes numerous changes and transformations. Similarly, for all other beings in the human world, they too follow the process from birth to maturity and then to old age and death.
How can one achieve the welfare of the human world in the midst of Wú Cháng (Impermanence)? By understanding that various names and stages are connected through Impermanence, and by linking Impermanence with the eternal Wú Cháng, one must realize how to do this. Can each being pass through today in peace? It is uncertain! Wú Cháng is always present, and at any moment, one might pass away.
Therefore, 'Wú Cháng (Impermanence) is ceaseless, and Wú Cháng is also eternal.' In each stage, one can achieve the welfare of sentient beings by transforming human nature, leading to the attainment of Immortal nature, Sage nature, and Fó Xìng (Buddha-nature), thus elevating the Self-nature (zì xìng). This is how every human being, in the infinite Wú Cháng, achieves through Impermanence!
Through the life processes of all beings, how can one achieve self-realization? It is necessary to understand that the human world is a continuous process of transformation. In this transformation, one must address the Yīn Guǒ (Cause and Effect) and Yè Zhàng (Karmic obstacles), achieving a state of perfect harmony and unobstructed cultivation. This is true fulfillment and completion! Can sentient human beings comprehend this?
The essence of Wú Cháng (Impermanence) remains unchanged, all transformations proceed without deviation.
The root of the Zhōng Dào (Middle Way) is balance, evolution and creation are inherently Xiān Tiān (Pre-heaven).
Infinite karmic conditions bring evolution, all beings can achieve sublimation
Transforming genes refines temperament, the human world spreads tales of excellence
Tonight! I am delighted to descend upon the Dao Hall of Reverence, and I am pleased to see its commendable scale. I hope that with firm resolve, the divine mission of the Azure Heaven will be accomplished, and all beings will come to understand: the Immortal Nature, the Holy Nature, the Buddha-nature, and the Self-nature, thus achieving a fine transcendence. This is a karmic condition of supreme merit. Ha ha! Ha ha, I bid farewell in laughter!
第八回 無常法則
Namo to the Medicine Buddha
November 17, 1998, the 29th day of the ninth month of the year Wù Yín (1998)
Namo to the Medicine Buddha descending in reverence, the Tathagata expounds the Self-nature. The law of Impermanence nourishes all beings, the Great Way makes the spirits of all beings clearer
All human beings in the mundane world possess the Self-nature. How can one manifest the Buddha-nature of the Self in the human world? It is necessary to go through the process of Birth, Abiding, Change, and Destruction, to unfold the convergence of causes and conditions in the human world. By existing as an individual, one can integrate experiences and elucidate the Self-nature.
How can one create the convergence of causes and conditions through human experiences? It is essential to achieve true self-realization. In the process of Birth, Abiding, Change, and Destruction in daily life, each stage involves interaction with others, thus initiating the convergence of causes and conditions. With a beginning, there will also be an end.
It is essential to understand the convergence of causes and conditions, for in the process of birth, abiding, change, and destruction, it is often a combination of impermanence. How can one apply this process of birth, abiding, change, and destruction, through the constancy of the universe, to daily life, and how can one, in the midst of all beings who do not know, learn to interact with others through the process of yīn yuán hé hé?
It is precisely in this way that the continuity of life's karmic conditions can be unfolded, giving rise to the 'Principle of Dependent Origination.' Through the process of dependent origination, all beings in the mundane world engage in the activities of life, and the chain of affairs that all sentient beings encounter, regardless of place, space, or environment, is always thus.
Through the 'Principle of Dependent Origination' and the interaction with others, one can unfold the process of dependent origination. After dependent origination, it is the process of 'cognition' in life and in dealing with people and things, which involves recognizing every action, that enables one to understand the existence of cognition. Through the process of cognitive recognition, the 'Principle of Cognition' is established.
No human can escape this limitation. Through the process of the 'Principle of Cognition,' one can unfold the past of the 'Principle of Impermanence.' In the universe and between heaven and earth, as well as in the space where humans live, impermanence is unceasing. When comparing impermanence with the universe, humans appear so insignificant and fleeting.
The human experience of survival is an undeniably real process, achieved through the combination of life experiences. It is through this combination of life experiences that the human process of survival is manifested, and thus, the activities of life are formed. How can one accumulate the knowledge and experience of human survival through the process of survival?
The human experience of existence is, without a doubt, a genuine process of life. It is through the combination of life experiences that the human journey of survival is revealed. Thus, it is through the enrichment of life that these experiences are woven together. How, then, do we accumulate the knowledge and experience necessary for human survival through this process?
It is the achievement of 'life' that sustains human existence, for humans are subject to the continuous process of birth, abiding, change, and destruction. Because of birth, abiding, change, and destruction, human life is interconnected, and no being can escape this limitation. How can one understand the process of 'aging and death,' given that aging can be experienced?
But in the process of death, how many beings can truly comprehend it? It is difficult! When death approaches, no being can easily understand it, and how can one have the experience of death? After a being dies, the possibility of returning to life is exceedingly rare, thus lacking the experience of death.
Such conditions can only be experienced through the process of life in the human world, a personal and direct experience. How can one comprehensively experience the process of human existence, especially the insight into 'death'? This is precisely the experience that all beings lack, and how can they know the taste of 'death'? It is indeed very difficult!
Only in the process of 'Birth, Abiding, Change, Destruction' does death (passing away) align with the 'Impermanence Principle'. Impermanence exists within constancy, where everything is in constant motion, never ceasing. This constant motion is what achieves 'Eternal Continuity', and 'Eternal Continuity' is also a process of unceasing existence. Every action is thus.
How can one gain insight into the process of existence within impermanence? One must further understand the continuation of impermanence from within impermanence. Therefore, the existence of human beings in the world today, whether one more or one less, has no impact on the operation of the universe. Thus, human existence is precisely the embodiment of the continuation of impermanence.
It is difficult for any being to reach the stage of achievement, as impermanence unfolds the process of human existence. When does one come into being? When does one cease to exist? These are all difficult to know! To clearly understand impermanence in the process of human existence, one must achieve this through 'the Principle of Recognition', which requires first opening 'the Principle of Dependent Origination'.
In the process of karmic conditions being set in motion, impermanence is unceasing: 'Eternal Continuity' is also unceasing, and it continues the process of human existence. In Buddhism, one enters 'the Principle of No-self', and when comparing oneself with the universe, one will inevitably attain the supreme realization of 'no individual self'.
One can then interact with the myriad beings, mutually developing the convergence of causes and conditions. This process of entering 'recognition' can initiate 'dependent origination'. Impermanence unfolds all combinations in the human world, and how can one recognize impermanence through dependent origination? It is by the concept of no-self that one can achieve the enlightenment of all beings, which is also the enlightenment of oneself.
This is the very intention of the work 'The Great Way and the Truth'. It aims to achieve 'the Suchness of Self-nature in the Principle of Consciousness-Only' in the human world. The Principle of Consciousness-Only expounds the concept of the eight consciousnesses, guiding Amala Consciousness into the subtlest consciousness. One must first understand 'the Principle of Dependent Origination, the Principle of Recognition, the Principle of Impermanence, and the Principle of No-self' to fully embody the essence of Buddhism.
Impermanence in the human world, how does evolution set the seeds of cause?
Understand the process of birth and death, for it is hard to remain long in this transient world.
The Dharma can illuminate the transformation of karmic causes, yet the beginning of change is often unknown.
Karmic conditions and their consequences enter this life; why endure the torment of one's own mind and body?
How should one lead all human beings to recognize the realm of 'One Mind'? This must be achieved through the 'Concept of Consciousness-Only', and by breaking through the combination of Impermanence and No-self. Thus, one can achieve the 'Realm of Consciousness-Only', and this is realized through the eye, ear, nose, tongue, body, and mind.
By transmitting the human body into the Manas consciousness, one can discern and achieve the purification and sedimentation of the Ālaya consciousness, entering the Amala Consciousness, the Suchness of the true mind. It is essential to clearly see the continuous and unbroken combination of Impermanence and Constancy, which allows one to achieve and transcend.
第九回 緣起法則
Ancient Buddha Daoji of Nanping
November 20, 1998, the second day of the tenth month in the year of Wù Yín (Dog)
Ancient Buddha Daoji saves the suffering souls, revered hearts welcome his descent.
The Great Way reveals the utmost truth, the law of causality returns to self-awareness.
Impermanence fluctuates, and through activity, it leads to the continuation of constancy, thus achieving the purpose of unfolding all things. In the 'Principle,' this is accomplished through a series of combinations, making it necessary for sentient beings in the human world to experience the process of impermanence, allowing them to engage in all genuine actions.
Whether in the process of nourishing life or cultivation, it is essential to understand that the vast cosmic star systems, heaven and earth, and humanity all continue through impermanence, enabling the eternal to exist. Understanding impermanence must be facilitated by 'dependent origination,' which allows for unfolding and, through the principle of impermanence, comprehending the actions of constancy and impermanence.
It is precisely the process that sentient human beings must undergo, and through the principle of impermanence, they can achieve the activation of karmic conditions, leading to the convergence of causes and conditions. By the principle of dependent origination, human beings must achieve this in the real aspects of their lives; otherwise, after all karmic conditions are activated, it will be difficult to have substantial results.
Through dependent origination, the world of myriad phenomena connects the lives of countless sentient beings. No human being can escape this limitation. Therefore, dependent origination links the sentient world of beings, making it possible for the convergence of causes and conditions to form.
In the sentient world, human beings, through the latent causes of good and bad, whether facing adversity or enjoying good fortune, undergo a process that is a result of their own actions and deeds. Recognizing the distinctions of good and bad in the human world is only possible through the activation of karmic conditions, which then combines with the unfolding process.
Otherwise, there would be no opportunity for achievement. It is also necessary to understand all 'names and forms' in the sentient world, which give rise to distinctions of good and bad, wanted and unwanted. These are accomplished or obstructed through the convergence of causes and conditions, precisely because of one's own choices, and thus 'the cause is self-invoked,' and 'the fruit is self-reaped.'
This is the accumulation of karmic causes and effects from past lives: the primary source of latent causes. In the human world, the source of latent causes allows sentient beings to achieve through the 'dust-supporting faculties and pure form faculties.' The combination of dust-supporting and pure form faculties results in the functions of 'mental phenomena' and 'material phenomena.'
It is necessary to pass through the process of 'form is emptiness' and 'emptiness is form,' for the true reality in the present world is also the true process of life. No being can escape this limitation, and to speak of an 'illusory world' having a real 'material form world' is not possible!
Can humanity be seen as void? Absolutely not! It is through the combination of the void and form that the universe's Hán Yīn energy can create the overall Hán Yīn process of humanity and integrate it into daily life, balancing and neutralizing each other, thus preventing practitioners from being 'in a fog, and foggy at every moment.'
Without this process of realization, many bottlenecks often arise. Is it due to the immiseration of the Immortals and Buddhas, or the lack of Zhì Huì among sentient beings to transform? It is necessary to reach the condition of 'recognition' through the process of 'Yīn Yuán'—a process chosen and recognized by sentient beings, and one that is developed through accumulated experience, leading to the blossoming of Zhì Huì.
The establishment of the law and its path is precisely to eliminate and end negative processes. By experiencing 'Wú Cháng' and 'Yīn Yuán,' one must personally undergo these experiences. If one cannot personally understand and experience them, how can one develop and uncover Zhì Huì?
The dust-supporting roots and the pure-form roots, once activated through the 'eye, ear, nose, tongue, body, and mind,' lead to 'Yīn Yuán arising and clinging.' This process is essential for sentient beings to understand all matters in daily life, including the cultivation process, which requires the 'dust-supporting root nature' to engage with form, sound, smell, taste, touch, and phenomena.
It is necessary for oneself to engage with the external world through the 'pure-form root nature'—the six roots of 'eye, ear, nose, tongue, body, and mind'—to transform all karmic conditions. Only then can one achieve something in the world of sentient beings. The principle of 'Yīn Yuán' is a continuation of 'Wú Cháng,' leading to the 'constant' totality.
Thus, 'constancy' is an unceasing process, and 'Wú Cháng' is also unceasing. This allows sentient beings to understand that in the human world, recognizing 'Yīn Yuán' is essential for the 'stage of recognition.' The interplay and integration of 'form and mind' are the true processes of human existence.
The 'mind and form' are composed of the concept of consciousness-only. Without the 'mind and form' laws, there would be no myriad sentient beings. Form law: refers to all tangible and visible realities and entities in the world of sentient beings. Mind law: is the 'essential principle' that cannot be seen or observed in the universe, and it is the principle of application.
Mind law: resides in the realm of thought and consciousness, governing the operation of the universe and the heavens. It is difficult to see or observe, and 'mind law is even more profound than form law,' a truth that has remained unchanged through the ages. Form law: is the sensory and experiential process of the myriad sentient beings, and it must be discerned through the mind law to be effective.
Regardless of the lineage or sect one practices, all are inseparable from the synthesis of 'Mind Dharma' and 'Form Dharma.' It is through the combination of 'Dust-supporting Roots' and 'Pure Form Roots' that the karmic conditions arise, enabling one to understand all affairs and names in the world of sentient beings.
The law of dependent origination sets the stage, human karmic conditions are hard to fathom.
Good and bad, the deeds of the past, karmic conditions and cause and effect come together.
All actions are human-made, the law of dharma governs the karma of sentient beings.
The process from beginning to end, human cause and effect accumulate thus.
Regardless of how 'Mind Dharma' and 'Form Dharma' are synthesized, it is the sentient beings themselves who understand and combine them in the human world, thereby initiating and concluding karmic conditions. All results, whether good or bad, are the result of one's own actions and choices, and are distinguished by the consequences of one's deeds in the human world.
第十回 認識法則
Ancient Buddha of the Southern Sea
November 27, 1998, the 9th day of the 10th month in the year of Wù Yín (Dog Year)
From the Southern Sea, the ferry of all beings returns, ancient Buddhas act with compassion and benevolence.
Understanding the Dharma rules and the truth of Impermanence, the series of the Great Dao proclaims the essence of truth.
Impermanent change causes the beings in the world to have undulating actions. This is precisely the necessary cycle that sentient beings must undergo to facilitate the rise and fall of karmic conditions, and through constant impermanence, karmic conditions are continuously created. It is also through the undulations of impermanence that one enters the process of continuous karmic combination, thereby setting the karmic conditions in motion.
After the karmic conditions are set in motion, one comes to understand all affairs in the world, whether to expand or obstruct, are determined by one's likes and dislikes. Only then, after the karmic conditions arise, can one recognize the combination of mental and material laws, which is what constitutes the myriad beings in the world.
After the karmic conditions arise, one can understand all phenomena in the world through the transmission and combination of mental and material laws. The existence of all names and forms in the phenomenal world is achieved and recognized through material laws, and the realm of material forms will inevitably lead to the process of change in mental laws, thus creating the necessary conditions for future survival.
This is a necessary phenomenon, the process that human beings must go through. After the karmic conditions arise, one recognizes the tangible and form-based existence, which is the realm of real matter, and cannot be considered illusory. It is because sentient beings exist in the real realm that the world can form the comprehensive body of heaven, earth, humanity, and all things.
Precisely because of this, one can recognize the myriad names and forms in the Dharma realm. Through the tangible phenomena, the existence of names and forms leads to the recognition of their physical forms and the understanding of their material characteristics and functions, thus giving rise to material laws. Material laws are recognized and identified through the inner mind, thereby understanding the existence of each species.
How can one understand their functions? By recognizing the inherent nature of sentient beings, one realizes that every species in the world has a name and form. This condition is precisely the result of humans assigning names, which allows for recognition and differentiation. It is through recognizing the myriad names and forms that one can understand their functional roles.
How can one understand the function and utility? By recognizing the inherent nature of all sentient beings, one will find that every species in the world has its own name. This condition allows humans to bestow names upon them, thereby enabling recognition and discernment! It is through knowing the myriad names of all things that one can comprehend their functions and uses.
When religious faith and daily life are intertwined, one will come to understand the processes of change in the universe, and recognize that life is in a constant state of transformation. This understanding in religious practice is to regard the world as impermanent; yet, it is often not realized that 'Impermanence' is the unchanging principle, the very path!
Impermanent change: Can one understand the ultimate purpose of change? This is the most perplexing and troubling question for religious practitioners! How can such confusion be dispelled? This is a topic that humanity must grasp, otherwise, it will be difficult to escape the bonds of Saṃsāra! In the midst of changes, impermanence arises and makes constant judgments.
The 'constant' is the essence of all the Great Way's evolution, which is actually sustained by 'impermanence' to evolve the 'constant' existence. In religion, the 'mind Dharma' and 'form Dharma' are understood through the continuous practice of: perceiving the impurity of the body, the suffering of sensations, the impermanence of the mind, and the no-self of Dharma.
By understanding that the process of 'perception' involves perceiving the impurity of the body, the suffering of sensations, the impermanence of the mind, and the no-self of Dharma, one can realize 'the no-self of Dharma.' How can one truly make cultivation a nourishing action in the world? Cultivation cannot be separated from survival in the human realm, which is a real and existing domain.
It is absolutely impossible to escape this limitation; although through 'understanding' one can realize that all beings in the Dharma realm exist due to the perception of the impurity of the body, the suffering of sensations, and the impermanence of the mind, which ultimately leads to the perception of no-self, thus achieving 'the principle of no-self.'
One cannot claim that the existence of beings in the Dharma realm is illusory! It is precisely the real and true existence. How can one deny 'no-self'? There is a discrepancy between the teachings of various religions and the perceptions of secular beings regarding the myriad phenomena of life, all of which cannot be separated from the process of nourishing life, providing 'provisions' for continuous evolution.
It is essential to understand: the evolution of the universe, the evolution of heaven and earth, the evolution of humanity, and the evolution of all things, are all sustained through the processes of birth, abiding, change, and destruction in the human realm. This results in 'survival' and 'extinction.' Through the 'arising of conditions,' one can come to recognize the reality of all existence, which can be achieved through the four perceptions.
The four perceptions: are given by religion to help practitioners and beings understand that human nourishment and cultivation must be mutually achieved. Otherwise, after the arising of conditions, how can one truly recognize everything? It is difficult! To understand all in the Dharma realm, one must accumulate experience through the process of survival, perceiving the integration of all phenomena in the world.
It cannot be said that humans are the primary drivers of evolution. In the process of the evolution of heaven and earth, all things and phenomena must interact and participate to nourish the world of sentient beings, including humans. It is not only humans, but also other myriad things and phenomena that contribute to the reality of human existence.
In the religious cultivation and teaching, the concept of distinguishing between self and others arises from the recognition of heaven, earth, and all things and phenomena. How can we integrate self, others, and all things? They are interdependent! The survival of humans is not the sole focus of the evolution of heaven and earth. The human food chain and living spaces are formed through such integration, and this is how they are sustained.
To understand: the process of recognizing all things and phenomena is essential to actualize and transform the four contemplations of religion. These four contemplations are achieved through the fluctuations of heart-thought, where the combination of heart-thoughts leads to their fulfillment. Sentient beings, including humans, achieve their existence through the four contemplations of heart-thought—contemplation of the body as impure, contemplation of feelings as suffering, contemplation of the heart as impermanent (Wú Cháng), and contemplation of phenomena as no-self (Wú Wǒ).
It is precisely through what the eye perceives, and the integration of survival and cultivation, that this is made possible. One must understand that the 'four contemplations' are guided by the conscious mind (Yì Shí). They must be transformed through the conscious mind; otherwise, it is impossible to thoroughly comprehend the reality of existence as defined by the 'rules of recognition.' Can one intuit the inner mysteries? Not necessarily!
Recognizing all aspects of existence, the names and meanings are as they are.
Understanding and comprehending can lead to intuitive realization; human communication can then be imagined.
In the nurturing of life, mutual respect is essential; the rules of the world must be followed.
The tools of sentient beings, including humans, enable the myriad things and their names to thrive.
The Law: is the path; it is to follow the rules, where every step is unobstructed and smooth, thus avoiding the hindrances and delusions that cause distress. In the cosmic evolution, it is the unfolding of the evolution of heaven and earth, the evolution of humanity, and the evolution of all things, ceaselessly changing to achieve discernment and understanding, all of which can be accomplished through heart-thought and the conscious mind!
第十一回 無我法則
The Earth Mother of the Void, Supreme Mǔ Niáng
December 1, 1998, October 13, 1998 (2) of the Earth Tiger Year
The celestial realm of the Void spans the universe,
The Earth Mother, Supreme Mǔ Niáng, embodies benevolence and virtue.
The Most High descends to the Hall of Reverent Heart,
The Law of No-self is cultivated by all beings.
It is necessary to have a 'self' in the realm of reality for there to be action and conduct. In the human world, one must interact with others and form connections, all of which are facilitated by the existence of the 'self'. How can each process in the human world be continued? It is through the 'self' that one connects and engages with others.
One must possess a 'self' to have actions and deeds. In the human world, it is impossible to live in isolation from others, which is referred to as 'No-self existence'. Each human being is composed of a self, and without the existence of the self, how could the totality be achieved!
Religious teaching and transformation: the propagation and the levels of attainment vary at each stage. It is about comparing every process and action in the human world with the universe and heaven and earth, and discussing the human process in relation to the self, which is the means by which one grows and elevates oneself.
In comparison, the eternal nature of the universe and heaven and earth highlights how insignificant, fleeting, and helpless humans are. Such humans often cannot be compared with the universe and heaven and earth, a vast difference indeed, making it difficult to draw parallels. How, then, can one live in the human world, using the resources and experiences to achieve self-cultivation?
This is what sentient beings find hard to comprehend, yet it coexists with heaven, earth, and all things. Due to the presence of a 'self' in the human world, life and the future are often filled with helplessness, and people frequently distinguish between self and others. This transformation through religious teaching can lead to the existence of 'No-self,' which represents different levels and realms, a truly difficult attainment!
Regarding the principle of No-self: in the lives and practices of sentient beings, achieving self-transformation is determined by the level of practice and the realm attained. Is this a negation of the existence of 'self'? It is indeed very difficult! This often leads to different cognitive perspectives, forming various levels of insight.
This is the first level where 'seeing a mountain is seeing a mountain, seeing water is seeing water'; gradually progressing to the second level where 'seeing a mountain is not seeing a mountain, seeing water is not seeing water'; and then advancing to the third level where 'seeing a mountain is seeing a mountain, seeing water is seeing water.' Each sentient being is distinguished by these three levels of realm, and to which level of cultivation do they belong?
The process of the first level 'seeing a mountain is seeing a mountain, seeing water is seeing water' must pass through the cultivation of understanding to transition to the second level 'seeing a mountain is not seeing a mountain, seeing water is not seeing water.' This realm is not something that untrained or newly practicing sentient beings can easily comprehend and realize. It requires the熏陶 (cultivation) and transformation through religious teachings to thoroughly change one's perspective.
Only then can one attain the high realm of the third level 'seeing a mountain is seeing a mountain, seeing water is seeing water.' This is not just a matter of heart-thought transformation, but also a synthesis of the human experience. In the present era, how many can truly escape the communal way of life? It is indeed very difficult!
Especially in the present era, living conditions are far more blessed with Fú Bào than in the past. For the sentient beings of today, this is the greatest blessing to enjoy. Because of these blessings, they can undergo the stages of the mundane world, transforming their thought processes through the courses of religious teaching, thus creating a comfortable and stable existence for humanity.
Through my actions, in conjunction with the overall communal integration, we can create a comfortable living space and quality of life. For sentient beings, this is about self-protection and cherishing the body, using it as the capital for cultivation and transformation. How can one elevate in the process of religious practice? It is essential to understand the overall process of the evolution of heaven and earth!
The evolutionary process of humanity and all things is a concrete reality, not to be deemed as illusionary or No-self. This is a thousand times true and real. If one cannot break through the existence of self, how can one claim that others do not exist? No, for others are independent entities, just as one's own existence is an independent entity.
If there were no independent individuals, how could there be groups that form together? When the multitude of beings indeed undergo transformation and existence, how can one speak of 'No-self'? No, it is not so! Yet, in the process of religious teaching and transformation, why is the existence of 'No-self' considered a rule and a path? It is precisely a significant obstacle of delusion!
Religion speaks of 'No-self' when comparing the brief process of human life to the universe and the cosmos. It is because there is a small 'self' which is the 'True Self' that one can transform the latent causes of life in the present moment. How can one create and achieve for oneself and others? It is not certain!
Human life is sustained through the rise and fall of impermanence, using the eternal as a springboard. By creating karmic conditions, one recognizes the existence of 'self' in comparison to the cosmos and all things, yet human life is so fleeting and helpless!
If one cannot transform the limitations of saṃsāra in this life by using the eternal as a springboard, it will be very difficult to achieve in the next life. Will the same karmic conditions exist? Or will one have already fallen into another world, lacking such conditions? One must not rely on the next life but must transform the roots of causes in the present moment!
Only by breaking through the process of ignorance can the 'True Self' be revealed. Through the process of ignorance and the unknown, one must recognize that the true self is not just an ordinary mortal body but is the true 'Self-nature Buddha-nature'. Can this true self shine alongside the universe and the cosmos? It is not certain!
The existence of the Self-nature Buddha-body has already entered the ranks of immortals, saints, and Bodhisattvas. By sustaining the eternal and continuing the impermanent, and through the actions of 'karmic conditions arising', one can recognize the sentient beings in the human world. This transformation can be achieved through cultivation and teaching.
Furthermore, when the 'No-self rule' shines alongside the cosmos, humanity, and all things, and when the Self-nature Buddha-body is compared to the universe, one can transcend the space of the Three Realms and reach the realm of The Infinite and the void. This self is then combined with the universe, the void, the cosmos, humanity, and all things.
And one can say: I am the universe, I am the void, I am the cosmos, I am humanity, I am all things. Is this state no longer that of a human? It has even entered the ranks of Buddha, saints, and immortals, to achieve and guide the multitude of beings, widely leading them back to their origin, through the transcendence and transformation of the self to reach such achievement!
When no-self is elevated early, distinctions of realms and levels arise.
The Dharma rules are applied in the Buddha's family; knowledge and experience give birth to wisdom.
All of human existence; religious teachings promote no-self.
Cultivation without selfishness or preference; all beings are taught without discrimination.
We hope that all the Buddha's disciples in the world of sentient beings can understand the return to the Great Way of the self. With true elevation and transcendence, wisdom will grow as all obstacles of Ignorance are dissolved. By striving to meet these conditions, one can surely enter the preparatory stage of the Bodhisattva and then enter the Pure Land of the Buddha, achieving the ultimate goal.
第十二回 四觀心念
In the sky of the Void, the Queen Mother of the West
December 4, 1998, the 16th day of the tenth month of the year Wù Yín (1998)
In the sky of the Void, the transformations of creation are played; from heaven to earth, tales of excellence are conveyed.
The Queen Mother of the West descends to the Dao Hall; observing the heart-thoughts, she inspires goodness.
The purpose of religious teaching and transformation is to guide all people back to their Pre-heaven Self-nature! The spirits that have descended into the mundane world are all lost in the scenes of the earthly realm, constrained by the false appearances of the world. The Mother's Heart-Virtue is deeply concerned for her many spiritual children, and thus she commands the founders of various teachings to awaken these lost and confused spirits, who are bound by the false appearances of the world.
This makes it difficult for them to return to: The Infinite Immortal Land, the Blissful World. It is precisely because they cannot understand the fundamental obstacles within themselves. Why do they desire such a return? Is it that the Azure Heaven is not compassionate? Or is it that the Original Spiritual Children are deeply ensnared in the Five Turbidities of the Evil World, enjoying the false pleasures of the earthly realm? This makes it difficult for them to return to their original 'Self-nature Ground.' Therefore, religions introduce the 'Four Contemplations':
1. Contemplate the Impurity of the Body
2. Contemplate the Suffering of Sensations
3. Contemplate the Impermanence of the Mind
4. Contemplate the No-self of Dharma
Contemplating the Impurity of the Body involves reflecting on one's physical form, which is composed of the Four Great Elements: earth, water, fire, and wind. These elements interact through the Five Elements—metal, wood, water, fire, and earth—through their cycles of generation and克制 (control), leading to various obstacles in the human world, which are often unknown and difficult to resolve.
Often, people are swayed by the Five Elements and find it difficult to understand their interactions, which hinders their ability to articulate and act upon their own principles. This prevents them from realizing the Truth and achieving their own enlightenment, and they are thus influenced by the cycles of Saṃsāra. Such obstacles in the human world are generally unknown to ordinary people, unless they enter the Buddhist path and come to understand the 'Four Contemplations of Heart-thought.'
Contemplating the Impurity of the Body involves recognizing all the impurities contained within one's physical form. In the human world, all edible items, whether beneficial or harmful, are incorporated into the food chain and enter the body. In the present age, pollution has led to the production of toxic substances, which, along with harmful gases, further impact health.
Due to pollution, the body becomes uncomfortable, leading to illness, and even more serious conditions like tumors and cancer. The suffering caused by cancer in the human world is a manifestation of the body's suffering, which deepens the 'Contemplation of the Suffering of Sensations.' One must endure the karmic retribution of suffering, as well as the accumulated negative habits and Latent Causes from past lives.
All unhealthy, unfavorable, and unsatisfactory mental states encountered by the body are inevitably due to the suffering endured, which refines and tests the individual. By contemplating the impurity of the body, one enters the understanding that sensations are suffering. Further, the body in the human world cannot always be as one wishes, and it is rare to have a healthy physical form.
One must establish the human way of thought through the transmission of experience, which involves contemplating the suffering of sensations to prevent potential harm. It is necessary to understand things, situations, and processes to break through all delusions and avoid repeating past mistakes.
It is essential for all spiritual beings to understand how experiences are combined, which is the essence of seeking 'wisdom' in the human world! Without the accumulation of past experiences, how can one understand situations and things? How can one accumulate experience to apply 'wisdom' effectively?
Necessarily transforming the relationship of prevention, one will encounter the situation of 'contemplating the impermanence of the mind,' where one can understand the continuous trials and obstacles faced by spiritual beings. These are created by one's own actions, and one may not know how to discern the nature of one's deeds, which will determine the future retribution, whether good or bad, favorable or adverse.
This inner imbalance is met with impermanence, and 'the mind cannot find peace.' In an instant, 'nine thousand processes of arising and ceasing' occur, and in the present moment, one cannot reconcile the suffering endured, thus falling into a mental state of 'endless suffering.'
It is even more difficult to escape such a predicament. How can one understand the process? For spiritual beings, it is a form of training, and trials are imposed upon them, which paradoxically lead to their growth. Through the accumulation of experience, they can overcome trials and obstacles, thus forming a deeper understanding of their experiences.
This is the inner torment, but in contemplating sensations, one bears the suffering (retribution) that one has created. This suffering is difficult to transform through 'heart-thoughts.' Without enduring trials in various situations, how can 'wisdom' be used to break through the mental suffering? Therefore, spiritual beings are often hindered by this process.
One must immerse oneself in religious cultivation and teaching to realize the impermanence and brevity of life. When compared to heaven and earth, human life appears exceedingly small. How can one then achieve 'contemplating the Dharma as no-self,' and understand that the process of living and experiencing is truly precious?
Without a 'True Self' in the present world, how can there be a 'Wú Cháng Mental State'? In the process of rise and fall, transformation and cessation, it is precisely the deeply ingrained memories that are recorded. Can these inequalities and mutual limitations be dissolved? Not necessarily! If one can understand the crux of the obstacles, one can achieve and elevate oneself.
Can the spirits understand that the human world is precisely a place of Yīn Yáng interplay and mutual influence, with its limitations? It is difficult to escape the actual process of a 'True Self' surviving. If one cannot use the 'True Self' to compare with heaven and earth, and the universe, it will be hard to achieve the heavenly wisdom that allows one to transcend and elevate.
For the spirits, if it is merely said that 'Observing the Dharma as Wú Wǒ', it is even more difficult to achieve the 'Four Heart-thoughts'. Only by synthesizing Wú Wǒ into a 'True Self' can one transcend the limitations of Lún Huí. This kind of elevation, without a 'True Self', how can one understand the evolution of the universe, heaven and earth, humanity, and all things!
To enable the spirits to return, it is necessary to have a 'True Self' that evolves alongside heaven and earth, and the universe, to achieve success in evolution. One must understand that the spirits are all evolved by Shàng Cāng. It is necessary in the human world to refine and clear away negative qualities, to facilitate this return.
One must purify defilements through the 'Concept of Consciousness' to settle and dissolve them, and possess the seeds of goodness. This can eliminate Yè Zhàng and calamities before they arise, accumulating sufficient Fú Dé. One can then return to the Wú Jí Immortal Land and the Blissful World, which is what Mother earnestly hopes for.
In the human world, understanding the 'Four Heart-thoughts' means engaging in action to achieve Non-Action, thus fostering Wú Wéi growth. This is the result of one's own efforts and can lead to a clear understanding of the obstacles to survival, promoting one's growth and transcendence.
One can truly understand 'Observing the Body as Impure', 'Observing Sensations as Suffering', 'Observing the Mind as Impermanent', and 'Observing the Dharma as Wú Wǒ'. This means merging with all Dharma realms as if they were oneself, and recognizing that all Dharma realms are oneself. Can one understand this process? Try with effort! Such a return is possible in the present moment.
Moreover, one has already entered the class of immortal sages and Buddhas, precisely through the Dà Chéng Pú Sà Xíng into the higher class. It is because of this that Mother earnestly hopes the spirits will share her burdens and alleviate her worries, achieving themselves and also helping the countless spirits to grow, elevate, and transcend.
Contemplate the body, unclean and stained with filth; contemplate the suffering inherent in all sensations, hard to endure.
Contemplate the heart-thought, impermanent and ever-changing; contemplate the Dharma, no-self and fleeting in every moment.
The four contemplations are the words of the Buddha, revealing the profound wisdom and clarity.
Knowing the true self, who is it? By elevating and surpassing, hidden merit is added.
Thus, one can receive the edicts and decrees from the Azure Heaven, verifying this in the present third era's final calamity. It is essential to understand how to widely ferry all spirits back, guiding them to attain enlightenment, for this is the way to benefit all beings and achieve one's own liberation, thereby fulfilling the mission of the 'Vanguard of the Great Way' in spreading the Dharma.
Words are weighty and heartfelt, hoping that the principles will guide all spirits to return to the Infinite Principle Heaven and the Blissful Immortal Land, elevating and surpassing them! This is most earnestly hoped for! The creation of the series of Heavenly Books of the Great Way is the benevolent will of the Azure Heaven, aiming to benefit all human beings and spirits. It is hoped that all spirits will devote themselves wholeheartedly and advance courageously, surely ferrying many spirits back!
第十三回 上天有好生之德
Ancestor Hongjun
December 11, 1998, the 23rd day of the tenth month of the year Wù Yín (1998)
The Great Balance descends to the Hall of Noble Edicts, the Ancient Ancestor ascends to write freely.
The Azure Heaven has the virtue of cherishing life, the Principle of Truth spreads widely to all beings.
The human beings and all sentient life originally descended from the Realm of Principle to the earthly realm, embodying the essence of the Azure Heaven. Unable to dwell in the realm of Qi, a purely benevolent spirit must descend again to the realm of phenomena to establish itself, and must seize the opportunity in the human world to refine and transform through one's actions and deeds.
The myriad beings in the earthly realm lack the resources to return to their true nature. They must undergo religious purification to eliminate their negative traits. In their actions, they often prioritize their own benefit and protect themselves and their families.
Frequently, their actions create boundless karma, even though they are meant to protect themselves. Unconsciously, they generate karma and become entangled in Yīn Guǒ. Because of the excessive creation of karma, they do not know how to remove these Yè Zhàng! They must understand: this is essential knowledge for survival!
Both the mental and material realms are involved, and the material realm often leads to actions that protect personal interests, frequently creating karma and leading to a difficult situation. In the process of creating karma, they do not know how to break free and thus fall into the law of Yīn Guǒ, which is equal for all beings.
All must equally bear the karmic conditions and retributions they create. To understand the equality of the law of Yīn Guǒ, one must know how to transcend these obstacles upon entering the human world. This is achieved by passing through the law of Wú Cháng and the law of Wú Wǒ, which are facilitated by the law of Yīn Guǒ, allowing one to enter a state of transformation.
The Azure Heaven treats every being equally and with care, as it has the virtue of cherishing life. It views all beings in the vast universe equally, without favoring humans as the most intelligent among all life forms. In the evolution of the cosmos, all beings and things are integrated, and humans are just one of many.
If only humans existed, who would provide the food and resources necessary for their survival during the process of evolution? The Azure Heaven cares for all beings, not just humans. In the earthly realm, all sentient and non-sentient beings are treated equally and are part of the same whole.
It is not that the Heavenly Great Virtue favors humans alone. The Azure Heaven has a benevolent nature, nurturing all sentient beings with hope and care. Thus, the great virtue of the Azure Heaven views all beings equally, protecting each one’s right to exist, and ensuring fairness and equality.
How, then, in the world of sentient beings, can humans and all things participate in the process of evolution to achieve the transformation of humanity? Although all things must partake in evolution, this is a characteristic shared by heaven and earth, mutually supporting and coexisting. Therefore, many virtues must descend to transform the human world, aiding each sentient being in their evolutionary journey to sustain life.
Without the participation of all things in evolution, it would be impossible for human beings to achieve the basic necessities of life and the comforts of living. This evolution transforms human heart-thought and consciousness, enabling the removal of all unsuitable dispositions that arose after their descent into the mundane world.
Gradually, this transformation breaks the cycle of Yīn Guǒ, allowing the realization of the No-self principle and the attainment of oneness: I am the heavens, I am all things, I am the universe, embracing the idea of universal harmony. Yet, in the vast cosmos, humans are but a grain of sand, possessing thought, consciousness, and the records of civilization.
Given that other beings lack the awareness of civilization, how can human compassion and virtue contribute to the achievement of all in the world of sentient beings? Humans must be guided through religious education and cultivated through spiritual practices, making the path of religion the goal of those who seek cultivation.
In the present age, all teachings flourish, and temples and halls stand numerous, making cultivation more accessible. Yet, the spirits of the mundane world often overlook the great virtue of heaven and earth, and even misinterpret and undermine it. The great virtue of heaven and earth is to nurture and sustain life, and it is through this virtue that all beings are cared for.
One can understand that all sentient beings, including humans in the world of the living and the non-living, are equally embraced by the benevolent nature of the Azure Heaven. There is no favoritism towards humans, and the justice and equality are consistent. This is reflected in the saying, 'Heaven’s calamities can be avoided, but human calamities cannot be survived.'
The Azure Heaven’s benevolence is to nurture all beings, allowing them to grow through the great love of humanity, which cares for all species in the world of the living. Thus, the great virtue of heaven is to nurture life, the great virtue of earth is to sustain life, and the great virtue of humanity is to release and protect life, linking the Three Powers of heaven, earth, and humanity in a harmonious cycle.
This is the proper way of action, not imposing human dominance upon all living beings, not using human power to deprive all living beings of their right to exist, but learning from the virtues of heaven and earth to benefit the sentient world! The Azure Heaven cherishes life, thus the sun and moon shine equally upon the myriad beings, and the winds and rains come in harmony to nourish the myriad beings.
Not favoring the rich over the poor! Not favoring the noble over the humble! Not favoring humans over all other beings! In treating all beings and humans as one, with equal regard, the Azure Heaven’s constant care for the sentient world is a spirit of Wú Wéi and great love, great justice, great equality, and great impartiality, watching over all living beings.
The Azure Heaven has the virtue of cherishing life, all manifestations are thusly bestowed.
Truly present in this mortal realm, thorough understanding and elevation come naturally.
The Azure Heaven descends to the human world, all Yīn Yuán are profound.
Heaven nourishes all beings, fostering mutual growth and connection.
How to constantly care for and protect the sentient world is true great love and Wú Wéi, and is the essential concept and practice of religious Jiào Huà! In relation to all living beings, humans are the foundation, achieving the elevation and transcendence of all sentient beings, leading to their return and growth.
第十四回 大地有養生之德
Lao Mother of Mount Lishan in the Void
December 15, 1998, the 27th day of the tenth month of the year Wù Yín (1998)
From the celestial realm, grace descends upon the void; Lí Mountain's scenery is enhanced with beauty anew.
The Ancient Mother ascends the stage to meet her spiritual children; the Earth bestows the virtue of nurturing life.
All beings and myriad things in heaven and earth are sustained by the Earth's protection, allowing them to grow and flourish. In the human world, we similarly benefit from the Earth's shelter, which serves as the dwelling place for countless beings. Each type of being has its unique way of survival.
When comparing animals and plants, we see the distinction between sentient and non-sentient beings. Each being in the human world has its own special way of life, just as non-sentient beings have their own. This is all due to the protection of the vast universe, allowing all species to stand firmly on the Earth, regardless of their kind.
Thus, they are cherished by heaven and earth. This process involves every plant and animal receiving the warmth of the sun and the nourishment of rain, and relying on the light of the sun, moon, and stars. In the human world, all living things have the conditions necessary for survival, and each organism has its own unique way of living, providing the essential resources for growth.
In the process of survival, each species lives according to its own way. In the vast universe, beings are nourished by the light of the sun and stars, which is called 'daytime,' and by the moon's glow, which is called 'nighttime.' The positioning of the stars gives rise to the radiance of the sun and moon, bestowing care upon the sentient beings of the world.
Through the harmonious combination of Earth, Water, Fire, and Wind, the Four Great Elements, a balanced and favorable environment is formed, where the Earth is adorned with lush growth and vibrant greenery. From the celestial realm, the overall view of the verdant Earth is a reflection of the space where humans live, whether in cities or in the countryside.
The Earth nurtures and cares for all beings, protecting them from external harm. Among the Three Powers, humans are placed alongside heaven and earth. Although this is so, the grace and virtue of heaven and earth are bestowed upon humans as the most intelligent of all beings, ensuring that both sentient and non-sentient beings evolve with humans at the core.
Evolution: It is the process of nourishing and harmonizing the living space of the human world. If this is so, then any action humans take upon all living beings and things will contribute to the evolutionary transformation of this world, further leading to the impermanent evolutionary process of the universe, and also to the transformation and elevation of all sentient beings.
It is precisely through this transformation that humans achieve the purpose of evolution, the true aim being to gather the resources necessary for their return to the divine. Often, humans lack the essential resources for this return, which is why many spirits have fallen into the mundane world, and are caught in the cycle of Lún Huí, making it difficult for them to return. What is the nature of this obstacle?
The conditions for achievement and return are found in the participation of all things in the world in the process of evolution, transforming into the purpose of evolution. Observing the past fifty years, human living habits have already surpassed the quality of life from over fifty years ago, especially in the past twenty years, where there has been significant improvement in the quality of human survival and living space.
This has greatly enhanced comfort and expedited the conditions for a comfortable life, providing sentient beings with superior living conditions and enjoyment. However, due to excessive comfort and indulgence, humans often fail to manifest their spiritual radiance, leading to an inability to adjust their hearts and minds, and resulting in a sense of emptiness and loneliness.
In the present day, the living conditions of humans in terms of clothing, food, shelter, travel, education, and entertainment have far surpassed those of ancient emperors, becoming even more comfortable and free. People often engage in what they personally enjoy and are willing to do, but this frequently deviates from the ethical and moral principles of existence, leading to the manifestation of their inappropriate Self-nature and disposition.
Especially in the past twenty years, social chaos and prevailing风气 have led to a pervasive darkness in the sky, making it difficult to breathe fresh air. The sky has been polluted to a gray-black hue, far removed from its former purity. This has resulted in a continuous series of calamities and disasters that invade all aspects of human life.
Although the current life of sentient beings is quite comfortable, it is difficult for their hearts and minds to manifest pure Self-nature. The earth, treating all living beings and things as one, bears the responsibility of nurturing all beings, silently enduring whatever calamities humans may cause.
The harm caused by humans over the past few decades is indeed due to an excessive squandering of Fú Bào. They often act for short-term gain, without considering the long-term consequences. The short-sighted actions of merchants have inflicted damage on the earth, causing irreparable losses for future generations of human descendants, and forming a terrifying future calamity.
The Earth provides protection and care for all living beings, but humans, driven by selfish interests and greed, have created a situation that is hard to remedy. In recent years, the Earth's harsh retaliation against humanity serves as a warning and a call for reflection.
If humans do not consider long-term improvement, the Earth will soon retaliate even more severely, causing harm to both humans and all living things. This situation is the result of humans seeking comfort and profit, and their insatiable desire for enjoyment. Should they stop now, or continue to cause greater destruction?
The Earth has the responsibility to nurture and protect all humans and living beings. This is the Earth's virtue, which is impartial and without complaint. It is something that humans and all living beings should be grateful for! The Earth provides humans with boundless treasures that are most beneficial for their survival and environment.
Some humans believe that this is their due and take it for granted, without considering how to show gratitude for the Earth's provision. Instead, they continue to desecrate the Earth and all living beings. Will the Earth's retaliation or even greater natural disasters serve as a warning to those with short-sighted views?
The Earth's virtue is sustained by the grace of the 'Supreme Void Mother Earth,' which nourishes all sentient beings on Earth. Can the beings of the Earth truly understand and be grateful for the Earth's virtue? It is too difficult! Most people do not act in this way and consider it a given, thinking there is no need for such gratitude. Indeed, it is too difficult!
The Earth has the virtue of sustaining life, nurturing all living beings.
Species thrive and benefit living creatures, human wisdom is profound and unfathomable.
Daily life is made comfortable, karmic reward universally nourishes all beings.
As the era changes and technology advances, it brings convenience for sentient beings to practice.
Certainly, in the conditions of human existence, it is possible to benefit all beings. Heaven and Earth treat humanity as such, and whether humans can protect life and release beings depends on their actions. These actions determine their karmic rewards and calamities, and also differentiate the future outcomes, good or bad.
第十五回 人類有護生之德
The Infinite Void, the Golden Mother
December 18, 1998, the fifth day of the thirtieth month of the year Wù Yín (1998)
In the Infinite Void, the Golden Mother’s virtue shines through the beings. The Dao Hall inscribes the Heavenly Script, and humanity has the virtue to protect life.
Heaven, Earth, and Humanity: these are the Three Powers, standing together in the space of the mortal world. Because Heaven and Earth provide a place for humans to stand and live, humanity can survive and thrive. The universe and the world nurture all beings and all things, and this is part of the evolution of the cosmos, the world, humanity, and all living beings.
If we connect these elements, the evolution continues unceasingly, and in the vast expanse of the universe, it highlights how brief human existence is. Despite this, humans, as the most intelligent of all species, are the primary agents of evolution, a fact that humans can understand.
This evolution has further led to the creation of written records by humans, documenting the past and the present civilization. The records of human civilization detail the survival of humanity and all living beings, capturing their habitual nature and background. The process of human and all beings' evolution is recorded in writing, to be passed down to future generations.
By understanding the actions and deeds of our predecessors, we can comprehend the entire process contained in ancient or prior history, which has evolved in the human world, in harmony with the survival processes of all living beings. Moreover, humans, being the most intelligent of all creatures, govern other species, and this is where the preciousness of humanity lies.
In the provision of clothing, food, shelter, and transportation by all living things, humans are not only sustained but also provided for in the process of nurturing life. This also helps to resolve the most difficult challenges humans face and to transform their flawed Mind and Nature, which is precisely what humans are meant to accomplish.
Within the realms of heaven and earth, mountains and rivers, there is a vital connection that supports human survival. Without this, humans would often encounter numerous disasters, leading to changes in their Mind and Nature. Such changes can affect the pure and good essence of humans, which is the primary reason why living beings cannot return to their original state.
Humans should protect all life in the world, refraining from killing, harming, invading, or plundering other living beings, especially smaller and weaker animals, because 'Heaven has the virtue of nurturing life,' 'Earth has the virtue of sustaining life,' and 'Humans have the virtue of protecting and liberating life.'
The so-called three prohibitions against killing—'Do not witness killing,' 'Do not cause killing for oneself,' and 'Hearing the sound, one cannot bear to see the death'—embody the essence of Confucian thought, the compassion of Buddhism, and the life-preserving virtue of Daoism. Confucian thought serves as the central idea, while Buddhism promotes it, and Daoism also shares this empathetic heart.
Although many religions do not encourage 'abstaining from meat,' it is out of a reluctance to witness or cause killing. In today's era, such concepts have been largely abandoned. Religious advocacy for vegetarianism and abstinence from meat is a plea for the benefit of heaven and earth and all living beings, and under these Karmic Conditions, humans should not indulge in the desire for food.
As long as one can nourish the body and satisfy basic needs without seeking luxurious delicacies, the act of killing and creating karma can be reduced. This will lessen the entanglement of Karmic obstacles and reduce the suffering of other living beings in the world of sentient life. In the human world, humans, being the most intelligent of all creatures, should act accordingly, but all other living beings have the right to exist.
Therefore, humans should not use their strength to harm other sentient animals, nor should they indulge in the enjoyment of food at the expense of other sentient beings. Heaven regards all sentient beings in the world equally, whether sentient or insentient, with the same care and protection. Can humans learn to be benevolent and compassionate towards all living things?
If humanity exercises dominance and inflicts widespread slaughter upon all living beings, it will absolutely be unable to escape the entanglements and obstacles of Yīn Guǒ. Only by greatly reducing the killing and harm can the interference of Karmic Retribution be diminished. If humanity can learn to ‘protect and nurture other living beings with the great virtue of heaven and earth,’ it will increase its own blessings, longevity, and moral integrity.
The prerequisite is for humanity to take action, practicing universal love and equality, without relying on strength or power to harm the weak and other different beings. This will reduce calamities and align with the grace of heaven and earth, embodying the spirit of universal evolution and compassion in the world.
It is necessary to undertake acts of kindness: preserving life, nurturing life, protecting life, and releasing life. Especially, heaven and earth educate and cultivate humanity. Sentient beings should reflect on their actions by putting themselves in another's place. If they were born in another sentient world and were not human, how would they feel when viewed from a different perspective?
If one were to encounter the acts of cruelty and aggression inflicted by humans, could their heart be willing? Could their heart remain calm? By carefully observing the fluctuations in their mental state, one can understand how ‘heaven and earth’ should protect other sentient beings in the human world. The greatest benefit for humanity is to protect other beings.
One must not harm other sentient beings for the sake of indulging in the pleasures of the tongue. By doing so, the great virtue of heaven and earth can be demonstrated, and humanity can achieve its own virtue, transforming the causes of adverse Yīn Guǒ and Karmic Retribution. If the Collective Karma of humanity harms sentient beings, it can sometimes lead humans into a difficult and inescapable predicament.
One must understand that in the human world, if humanity’s great love can create a living space for other beings, this is the manifestation of compassion and universal love. It is through compassion that the virtuous acts of protecting and releasing life can be achieved. It is hoped that humanity can understand: humans are merely one of the species that arise from the mutual transformation of other beings. Can this process be understood? It is very difficult!
Humanity has the great virtue of protecting life, and the virtue of releasing life is boundless.
Heaven bestows abundant blessings, and survival naturally comes with the ability to let go.
All spirits and beings exist, in the human world, love and compassion thrive.
Growing together in peace and harmony, the virtue of heaven and earth nourishes all.
If you yourself were to undergo the cycle of Lún Huí as another species, and faced the same circumstances, how would your heart feel? How would you understand the unbearable suffering inflicted by the blade? Reflect deeply, and you will realize that there is an unchanging Zhēn Lǐ between heaven and earth.
It is precisely this broad love, great impartiality, and boundless compassion that nourishes all! The works of the Chóng Xīn Hall, observing this steadfast resolve, can remain unchanged in the most difficult environments, unaltered in their intentions, and exhibit such qualities—this truly brings me great comfort!
第十六回 陰陽相對
Yuan Shi Tian Zun
December 25, 1998, the fifth day of the eleventh month of the year Wù Yín (1998)
From the Infinite, the essence descends, the earth welcomes all beings anew.
Heavenly Dao is impartial, guided by virtue alone, the Relative Yin and Yang unfolds.
The virtue of heaven and earth to nurture and protect life is essential in the human world. It is through the mutual interplay of Yin and Yang that the conditions for human survival are created, and it is in the world of sentient beings that the actions of nourishing and protecting life can truly flourish.
Humanity and all things are harmonized by Yin and Yang, thus there is a continuous process of transmission and succession in the human world. This also means the distinction between Heaven and Earth, with Yin and Yang complementing each other, creating a point of balance. There must be the Sun (Yang) and the Moon (Yin), with Heaven (Yang) representing males and Earth (Yin) representing females, linking the continuity of human existence and facilitating the transformation from Yin females to Yang males.
The interaction of Yin and Yang leads to mutual combination. This is true for any living being, and especially for all animals that move! Because of the combination of Yin and Yang, the original driving force that creates the ceaseless vitality of all things is generated. In the process of transmission, it is a world of mutual complementarity between Yin and Yang, which promotes a comfortable and evolving existence.
Where there is Yin, there must be Yang, and where there is Yang, there must be Yin. How Yin and Yang complement each other is based on absolute objectivity, which also initiates the original driving force for all things. This means that Yin and Yang must benefit both sides. Whether in the human world, the Netherworld, or the Heavenly Realm, Yin and Yang (Sun and Moon, Heaven and Earth) link the space of human existence.
The combination of the Netherworld and the Heavenly Realm is oppositional, as is the combination of the Sun and Moon, and the combination of humans (male and female, Yin and Yang). How can the continuous human combination be regulated? It is through the distinction between ascent and descent! In the realm of Heaven and Earth, this is known as the balance of Yin and Yang, which is the turning point between rise and fall (ascent and descent)!
The mutual balance of Yin and Yang is a condition of selfless objectivity. How can the human survival process be transformed? This is achieved by understanding the 'point of relative balance' in the harmonization of Yin and Yang. Only then can the environment benefit all living beings, reaching the balance point of the Zhōng Yōng.
There must be balance to avoid favoring one side over the other. In the combination of Yin and Yang, any species must recognize that 'isolated Yin does not give birth, and isolated Yang does not grow.' This balance is maintained through the interaction between Heaven and Earth, and the process of transformation. Otherwise, achieving the benefit of both Yin and Yang would be impossible!
Mutual balance is based on 'absolute' objectivity, which adjusts the process to create a harmonious environment. For the human nurturing process, this means entering a truly viable living environment. Although the universe is eternal, human life is brief and insignificant, yet in the human world, survival is absolute, and no one can escape the nurturing process.
Humans must transform their survival to achieve substantial nurturing and spiritual adjustment, thereby elevating themselves. This process must be directed towards these conditions. Otherwise, if one were to transcend the human growth and development process, how could one have the opportunity to become an Immortal or a Buddha? This condition is the most crucial, marking the boundary between elevation and decline.
Mutual interdependence: it lies in holding the Center, not in the Relative Yin and Yang. It is precisely by maintaining the Center in The Golden Mean and balance that Yin and Yang can be harmonized and transformed. Humans often undergo the cycle of Saṃsāra: Yin turns to Yang, Yang turns to Yin, male turns to female, and female turns to male. Few can escape the constraints of this cycle.
It is essential to inspire and develop the process of 'consciousness-only' in life through the balance of Yin and Yang. This is also achieved through mutual interdependence, leading to absolute Suchness. Absolute Suchness is the 'Non-dual Dharma.' Only by understanding the 'Non-dual Dharma' can humans overcome the obstacles imposed by the cycle of Saṃsāra.
Otherwise, if humans are frequently troubled by the transformations of Saṃsāra, such as changing from male to female and vice versa, they will be swayed by the cycle. Relative interdependence is a fundamental principle for humans. How can one dispel the delusion of relativity? It is necessary to understand that relativity is the transformation and elevation of relative limitations, leading to the Mahāyāna Bodhisattva's enlightenment in the world of sentient beings.
In the mutual transformation of Yin and Yang, the elevation and transcendence of humans are achieved through balance and transformation, leading to the absolute Suchness. It is essential to understand that 'absolute' is 'Non-dual Dharma,' and 'relative' is 'the method of non-Non-dual Dharma.' How to achieve the balance point from relativity is the key to entering the 'Non-dual Dharma Gate.'
To understand the 'Non-dual Dharma' is to recognize the lack of transformation and elevation in the human world. Otherwise, all the countless sentient beings in the mundane world would have already returned to the Immortal Land of the Infinite. Why are there now various teachings guiding the way? It is because the 'Non-dual Dharma' has been overlooked. To actually return to the world of Principle is very difficult!
Relative Yin and Yang: it is precisely through 'absolute' that all things are balanced and transformed. This is the evolution of all things, including humans. Achieving the absolute can facilitate the world of humans, and to return to the realm of Suchness, one must understand that 'absolute and relative' are interconnected.
All human beings lack the understanding of 'absolute.' They are caught in mutual interdependence and cannot escape the constraints and whirlpools of the Six Realms of Saṃsāra. If one can understand that humans and the universe exist within 'absolute and relative,' then Yin and Yang can benefit each other. Through the mutual benefit of Yin and Yang, relativity can be dissolved, leading to the absolute self-transcendence.
Because the 'True Self' is 'Self-nature'—Suchness, 'relativity' is the mutual entanglement and immersion of humans in the process of life, binding them to the mundane world. Everything in the human world exists within 'mutual interdependence,' where there is truth, there is falsehood; where there is right, there is wrong; where there is correctness, there is error; where there is good, there is evil…
All things exist in mutual dependence, rarely escaping this vortex. How can one transcend the Six Realms of Saṃsāra? It is no different from seeking fish in a tree! Yet, the absolute is precisely the best manifestation of the 'Non-Dual Dharma.' Any immortal or Buddha who wishes to transcend the mundane and enter the sacred must progress from the relative to the absolute, only then can they surpass the 'Non-Dual Dharma' and achieve true transcendence.
Otherwise, the human world would not have the possibility of transcendence, but through cultivation, one can elevate oneself. This is achieved by progressing from the relative to the absolute, which allows one to surpass the 'Non-Dual Dharma' and attain true accomplishment. Can you imagine where the crux of the issue lies? There is significant growth and elevation, which is the result of present insight.
Relative Yin and Yang are in balance, thus Heaven and Earth, male and female, are born.
Where do right and wrong, good and evil, contend? It is the process of discerning truth from falsehood.
In this world of mutual dependence, everything is cultivated through karmic conditions.
In the human world, where the sun and moon govern Yin and Yang, one must penetrate and leap beyond to achieve great accomplishment.
For all human beings who wish to return, it is necessary to incorporate the 'concept of consciousness' into the Ān Mó Luó Shí (Amala Consciousness), to unfold the essence of Buddha-nature, and then enter the subtle consciousness. Only then can one possibly reach the absolute, where the true self is one with the universe. This initial incorporation of the concept of consciousness into the subtle consciousness requires boundless blessings and virtue.
One must possess boundless wisdom to have enduring fulfillment. To progress from the initial subtle consciousness to the true subtle consciousness is to elevate the immortal and Buddha realms to a state of eternal non-retrogression, truly liberating oneself from the cycle of Saṃsāra. The process of human existence in the world is thus carried out, and true entry into this realm brings about growth and transcendence.
第十七回 一歸絕對
Heavenly Venerable of Great One Who Saves All Beings
December 29, 1998 (2nd day of the 11th month, Year of the Earth Tiger)
The Heavenly Venerable of Great One Who Saves All Beings, 
His grace nourishes the path of the Great Dao. 
Absolute truth is the ultimate principle, 
All beings arise from this very cause.
After the law of Impermanence, one enters the state of No-self, which is also composed of the 'Four Observations of Heart-thought.' This involves balancing the Relative Yin and Yang in the human world, leading to the equilibrium of yin and yang, and thus the distinctions of right and wrong, good and evil, male and female, and various other relative dichotomies.
There are the distinctions of yin and yang, which are said to be mutually dependent. In this mutual dependence, it is difficult to achieve absolute transcendence. Thus, human beings are unable to return to the original Principle, being constrained by the yin and yang forces, making it even harder to achieve absolute transcendence, thereby preventing humans from returning to the original abode of the Infinite.
Especially, when both husband and wife can enter the Dao Hall, they can achieve the goal of transformation, resolving the entanglements of karmic cause and effect. This leads to a harmonious and joyful family, and the entire Dao Hall becomes harmonious and prosperous. This can certainly reduce the obstacles caused by karmic retribution in the human world, which is precisely the reason for the 'Dao Descending into the House of Fire.'
In particular, the husband and wife represent yin and yang, or heaven and earth. In this family, the male principle has the absolute authority, but can the female principle cooperate? In the past, this was the case in the human world. In the present era, the cultivation of both heaven and earth within a family leads to a harmonious and joyful household, where both spouses and the entire family cultivate and elevate themselves.
But in the relationship between husband and wife, this is called Yin and Yang, this is called Heaven and Earth. In such a relationship, the Heavenly Way often holds absolute dominion, while the Earthly Way must find mutual cooperation. This was the way of the past in human society. In the present age, the cultivation of both Heaven and Earth within a family is for the harmony and happiness of the household, where husband and wife practice together, and the entire family cultivates and elevates together.
When a family prospers and practices diligently, each member reaps what they sow. This is the true transformation of the Principle. However, when the collective karma of the family arises, each member must share the responsibility. For the karma that is collectively formed, it must be collectively repaid to be transformed and elevated.
When each person is entangled by their private karma, it can disrupt the harmony and joy of the entire family. This burden of individual karma on the family is part of the collective karma. Can individual effort transform this? It depends on the transformation of each person's mindset and thoughts. How can one break the attachment to self? By eliminating the karmic consequences!
Sometimes, even the entire family finds it difficult to bear the collective and individual karmas. Transformation depends on whether each person can change through their thoughts and actions. The entanglements of karmic cause and effect are not always imposed by the Azure Heaven but are primarily the result of one's own actions.
In the realm of relativity, it is difficult to transform karmic cause and effect and karmic obstacles. Relativity is balanced to achieve absoluteness, which is the essence of 'one return.' The synthesis of the Five Teachings and myriad methods into one is precisely the return to the Infinite. This return elevates and transcends one's Suchness Buddha-nature. Whether such elevation is possible is not certain!
Where does 'one return' lead? It is in the dissolution of relativity within the myriad methods to achieve the non-dual absolute, which is the true Principle! In the absolute return to one, the Five Teachings expound: myriad methods return to one, myriad differences return to one... All is thus. The return to one is the essential resource, which is the true nature!
Relative balance leads to the transcendence of myriad differences and myriad methods, returning to the absolute. This return is from the Pre-heaven to the Later Heaven, from the Infinite to the Supreme Ultimate. Because the Two Forms divide into Heaven and Earth, they must return to the Supreme Ultimate and then to the pure unity of the Infinite. This is also known as 'one return to the circle,' which is the preparation for the return of the Two Forms.
All beings and things, spread across the great thousand worlds, find it difficult to return to the 'single realm.' This return is from the Two Forms (Two Poles) to the Pre-heaven Infinite, and the Infinite returns to the circle (zero-spirit). This is knowledge that all beings should understand, especially those who practice religion, who should grasp this concept.
The Two Forms: Yin and Yang, Heaven and Earth, must return to the circle of the Infinite—the circle (zero-spirit). This is the true nature. It is difficult for beings to reach this state, and even more challenging to return to the Pure Land of the Infinite. In 'absolute pure unity' lies the Original Nature of all beings, which, when immersed in the world of dust, is influenced by Yin and Yang, Heaven and Earth, and becomes bewildered in this world.
Fundamentally, there is no true means of return in the human world, for all are half awake and half lost in the Five Turbidities of the Evil World, thus easily deceived by the illusory scenes of the mundane. It is exceedingly difficult to manifest the Buddha-nature within oneself in this life, and one is often obstructed by various worldly phenomena, leading to suffering from karmic obstacles.
The sentient beings of the mundane world are precisely deluded by the process of enjoyment in human life. The Azure Heaven observes this situation and sends down numerous trials and tribulations to awaken and enlighten the spirits who have descended to the human realm, providing them with a chance to return. This return is primarily achieved by observing one's thoughts and ideas through the lens of Mind and Nature, and by the power of action to uphold and transform, which is the essential capital for return.
Otherwise, if the spirits who have descended to the human realm are left to indulge without guidance, it will be difficult for them to achieve return. Sometimes, humans lack the accumulation of experience, leading to karmic retribution and karmic obstacles. The Azure Heaven does not send trials and tribulations to torment beings; rather, by observing their actions and conduct, one can understand everything.
There is no need for the Azure Heaven to send trials and tribulations, for one will find it difficult to escape such a predicament. One must understand that in the realm of dharmas, all beings can verify the principle that 'all things arise from matter, all dharmas arise from the mind.' However, it is hard to comprehend how humans transition from Pre-heaven to Later Heaven, from the Infinite to the Supreme Ultimate, and from the Heaven of Principle to the Heaven of Qi, and then to the Heaven of Phenomena through various actions.
Can one truly understand how to return? Otherwise, all beings in the human world fundamentally cannot return to the Infinite Heaven of Principle. If they can return to the Heaven of Qi, it would be considered a great achievement. However, true transformation can be achieved through cultivation and practice, entering the realm of Amala Consciousness through the concept of pure awareness.
After entering the subtle initial awareness, one progresses to the subtle true awareness, thereby truly understanding the process of becoming an Immortal, a Buddha, or a Sage. This requires much effort and the dissolution of all obstacles of Ignorance in the human world, so that all processes can be clearly and distinctly understood, leading to the attainment of pure and absolute awareness!
Pure and absolute awareness is the true capital for liberation, regardless of the religion one practices. Although it is said that all religions can lead to the return to Heaven, the Pure Land, or the Immortal Realm of the Infinite, if one cannot cleanse the defiled consciousness in the 'eight fields of consciousness,' one cannot reach the true realm of return. What can be done about this!
One merely lingers at the gate, finding it exceedingly difficult to enter the true realm. The religions of the world are evolved from the Great Way, receiving the sacred mission of Pre-heaven to establish teachings and purify human defilements. This is the fundamental condition for the true return to the Immortal Realm of the Infinite and the Pure Land. Pure and absolute awareness is indeed the non-dual truth.
Regardless of the religions—Confucianism, Daoism, Buddhism, Christianity, Islam—all dharmas return to one, embracing the origin and maintaining unity, holding to the mean and integrating it, silently praying and being intimately one, and being solely focused and precise. All these are the ways to return to the absolute 'purity of oneness,' which is to achieve the non-dual Dharma and return to 'purity of oneness,' the foundation of entry.
Otherwise, cultivating as an immortal, a Buddha, a sage, or a deity will be difficult to achieve. The stains in the 'heart-thought and conscious mind' are hard to settle, hard to calm, and hard to purify, which is the primary cause of the inability to return. In the Pre-heaven Infinite Realm, all are pure original spirits, without a trace of impurity, which is precisely the main reason for human descent into the mundane world.
Returning to the absolute Infinite, the Supreme Ultimate must be clearly understood.
The Two Forms transform and distinguish, guiding the transformation down to the human world.
Absolute purity of oneness returns to the Infinite, forming the human world's bond below.
From this, descending into the mundane dust, the drama unfolds, nurturing the basis of sentient life.
Observing all sentient beings in the world, if they cannot truly purify the 'eight fields of consciousness,' how can they restore their Pre-heaven Original Nature? Desiring to restore the true self of Pre-heaven is a delusion and difficult to achieve. Tonight, descending to the Hall of Veneration amidst the sounds of blessings, I see this firm resolve and commend it! This kind of diligence will surely lead to the accomplishment and transcendence of 'the Great Way being impartial and fully endowed with virtue and blessings.' Ha ha ha! With laughter, I bid farewell. Until we meet again!
第十八回 無極靈山
Great Celestial Venerable of the Spirit Treasure
January 1, 1999　December 14, 1998 (5th day of the lunar month)
At Spirit Mountain, the sacred scenery's origin, the treasure of all beings embodies Suchness.
The Heavenly Dao widely promotes the transformation of all, honoring the uniqueness of Spirit Mountain in the Infinite.
Yin and Yang, the Two Forms, are distinguished, composed by Heaven and Earth, and spread throughout the six directions. How can Heaven and Earth, the Two Forms, be returned to the Supreme Ultimate's original position, and then enter the Pre-heaven Infinite? It is necessary to combine the Pre-heaven Eight Trigrams with the Later Heaven Eight Trigrams to restore the original state of the Infinite.
At the original position of Spirit Mountain's sacred scenery, which is also the origin of all beings, there is the 'Self-nature Suchness,' due to the Pre-heaven Eight Trigrams, and further elaborated by the Later Heaven Eight Trigrams. This precisely unites the human world through the combination of Heaven and Earth, Yin and Yang, to facilitate continuous action. How can the cultivation process in the human world be truly guided in a systematic manner?
How can the cultivation process transform past negative and stale influences? It also involves eliminating unsuitable precepts and methods. Only then can one truly restore the 'Self-nature Suchness,' entering the precious land of Spirit Mountain, the sacred land of Spirit Mountain: the original position of the Pre-heaven Infinite, the initial place of the 'Self-nature Suchness'!
The 'Self-nature Suchness'—in Buddhist teachings, it is called 'Spirit Mountain,' in Daoist teachings, it is called 'Spirit Platform,' and in Confucian teachings, it is called 'Spirit Root.' Though the names differ among the three teachings, they all converge to the original, the Self-nature, and the precious land of Spirit Mountain, which is the very origin of the spirit.
From the 'Self-nature Suchness' itself, whether called Spirit Mountain, Spirit Platform, or Spirit Root, all are one and the same in the Infinite Principle Heaven. It is also the origin of all things and beings, achieved through 'absolute unity.' This involves repeatedly looking inward, examining one's own faults, as Confucius said: 'Examine oneself three times a day!'
The 'body, speech, and mind' three karmic actions of the entire human body are linked to the total Yīn Guǒ of life, composed by the combination of 'body, speech, mind, and heart-thought.' Due to the combination of body, speech, mind, and heart-thought, all aspects of the human world are unified, and one can transform oneself through this process to achieve various yīn yuán hé hé in the human world.
Can one transcend the limitations of the duality of good and evil and reach the realm of 'selflessness and non-action'? It is said that only by being 'greatly impartial, broadly loving, and equal' to all beings can one escape the vortex of the Yīn Guǒ of good and evil. The distinctions of good and evil arise from the relativity of Yin and Yang, which govern the right and wrong, the correct and incorrect, in the human world, thus forming the Yīn Guǒ Lún Huí.
It is precisely due to this karmic connection that sentient beings cannot return to their original essence and cause if they fail to transcend the Yīn Guǒ. Because of the interdependence of opposites, it is impossible to escape these limitations from an absolute perspective. The relativity of Yin and Yang means that if humans can adhere to the Zhōng Yōng path, they will not deviate to either extreme.
One can dissolve the Yīn Guǒ Lún Huí within the sān jiè and return to the central point, which is the essence of 'Zhēn Rú Fó Xìng'. Achieving this essence from the mundane world requires a step-by-step process; it is impossible to leap to the heavens in a single bound. The Shàng Cāng decides based on the transformation of human 'heart-thoughts and consciousness'!
All humans are in the state of Yin and Yang relativity and do not know how to break free from this principle. They are thus constrained by the relativity of Yin and Yang. The true action is to transform the relativity of Yin and Yang into 'absolute unity' in the human world. This is difficult for both sentient and insentient beings to achieve. Why is this so?
It is because they do not know how to reach the 'central point'! This is the Zhōng Yōng path of Confucianism, which makes it even more challenging to return to the Xiān Tiān Wú Jí—the Precious Land of Spirit Mountain. The conditions for returning to the essence of the heavens are constrained by the material qualities of the human world, which entangle the originally pure Buddha-nature and Self-nature.
Thus, they cannot restore the 'pure and singular' 'Self-nature of Suchness', which is the fundamental reason for the sinking of sentient beings into the wǔ zhuó è shì. Therefore, achieving absolute unity involves the unification of the Five Teachings, leading to the restoration of the 'pure and singular' essence. The Liǎng Yí, derived from the先天八卦 (Xiān Tiān Bagua), returns to the Tài Jí.
The Tài Jí then returns to the 'pure and singular spirit', which is the 'true self-nature'. The restoration of the Xiān Tiān is only possible through the hòu tiān. Although it is said that all teachings can lead to the restoration of purity, religious practices are often dominated by human factors, and people cling to their own perceptions, refusing to let go. What can be done?
It is even more difficult to master the essence of 'Self-nature of Suchness' because they do not know how to cultivate and guide themselves to the true point of return! Although it is said that all teachings can lead to purity, religious practices are often dominated by human factors, and people cling to their own perceptions, refusing to let go. What can be done?
It is even more difficult to realize and understand, how should one return to the primary resources and methods? Encountering the religious practices of the world, which impose limitations one cannot transcend, these are indeed the obstacles that block the path to the Infinite Principle Heaven and the Blissful Realm, making it truly hard to elevate oneself. Can one understand these obstacles? It is very difficult!
In this era, the Unborn Sovereign Mother has established the 'Infinite Great Way Academy' and the 'Imperial Decree Veneration Hall' to provide true teaching and transformation, the essential resources for return. The original intent lies herein. If one still adheres to the old methods of teaching and practice, truly returning to the Infinite Principle Heaven will be as rare as a phoenix feather or a unicorn horn, truly scarce and hard to describe!
This is due to the errors in guidance by those in charge and their predecessors! Precisely because of such actions, how should one practice correctly in this era, with the true principle and doctrine, to transform and surpass the inherent nature? Only then can one truly return; otherwise, one remains a being caught in the cycle of Saṃsāra.
Absolute Unity: This is about manifesting the essence of 'Suchness of Self-nature.' One can transcend and elevate through one's Self-nature, Buddha-nature, Immortal-nature, and Sage-nature. This can be achieved through 'Absolute Unity,' which allows one to transcend the self in the Infinite, returning to the growth of Spirit Mountain, the Spirit Platform, and the Spirit Origin. It is due to the karmic conditions in the Principle Heaven that the conditions for return to the Principle Heaven are met.
If one cannot cleanse the impure thoughts in the eight consciousness fields, it will be difficult to transform the karmic retribution and karmic obstacles that entangle one, and one will not be able to achieve a clear and pure spirit. How then can one return to the 'Pure Unity' of absolute transcendence! One will remain in the cycle of Relative Yin and Yang, caught in the vortex of Saṃsāra. Is this not so? This is certain!
All sentient beings regard Relative Yin and Yang as the correct principle. This condition is not inherently wrong, but how can one escape the limitations of Saṃsāra? It is not certain! It also depends on the actions and habits of each individual, many of which have become natural behaviors, making it quite difficult to elevate oneself.
Pure Unity: This is the essence of sentient beings. If one does not understand what 'Pure Unity' is, how can one integrate the Five Teachings into the Infinite, into the Blissful Realm, and into the original nature? One is influenced and constrained by the names and forms of the Five Teachings, as sentient beings are in the process of creation within the duality of Yin and Yang, making it difficult to return to the essence of 'Suchness of Self-nature.'
One should break down the barriers of religious isolation, the belief that one's own religion is the greatest, highest, most excellent, and most capable of return, which is a fallacious notion. These barriers are erected by those in charge, building high walls to prevent believers and students from broadening their horizons, thus making it difficult to achieve elevation and transcendence.
It is essential to pass through the stages of 'hearing, contemplating, and cultivating' to gain insight, and to accumulate experience and wisdom. Only by returning to the absolute can one transcend the limitations of the Infinite Spirit Mountain, thereby returning to one's original place of birth and entering the essence of 'Self-nature Suchness.' This requires possessing 'limitless blessings and virtue, limitless wisdom' to achieve.
If one cannot meet these conditions in the human world, it will be difficult to enter this realm after passing away, and it will be impossible to return to one's original Self-nature. Spirit Mountain is the origin of all sentient beings and the place where the Original Spiritual Children descend from the Azure Heaven. How can one return? A method is necessary!
If one possesses a light celestial body and a clear original spirit, the return is relatively easier. The primary condition for return is precisely what human beings strive for: 'cultivating both blessings and wisdom.' Furthermore, the immortals and Buddhas of the Azure Heaven expound 'limitless blessings and virtue, limitless wisdom,' which are essential to fulfill these karmic conditions.
Possessing these conditions ensures that one does not regress in the Three Realms and will not encounter the cycle of saṃsāra. Spirit Mountain is the original place of the Principle Heaven. To return and transcend the realm of neither perception nor non-perception, and to enter the world of the Lotus Buddha Kingdom, is the fundamental action required for true transcendence and elevation. This is a sincere and realistic achievement.
Transcendence is achieved in the human world; one should not rely on the next life or the future. By promoting the transformation and elevation of one's Latent Cause, it is possible to unfold. Accumulating limitless blessings and virtue in the present will certainly facilitate the transformation and elevation of the Latent Cause, which is truly creating the necessary resources for return in the human world.
The Infinite issues decrees to guide the Original Spiritual Children, and the Spirit Mountain Assembly introduces new systems.
In ancient dynasties, the spirits sought elevation, and the selection of technological civilization was the way forward.
The walking on Spirit Mountain should cease, as the conscious mind remains unaware of its own form.
When the body and mind fall into delusion, if this heart is not removed, obstacles will surely arise.
If one places hope in the future, there may no longer be this body, and it is uncertain whether such karmic conditions will arise again. If the true Teaching and Transformation of the Heavenly Mechanism can be returned to in the next life, can one truly grasp it? Can one truly achieve it?
If the same Heavenly Mechanism appears again and one cannot transcend it, will there be another such opportunity in the next life? This is determined by each person's efforts. Reflect on this and strive! Strive!
第十九回 理天原靈
Nán Píng Dào Jì Gǔ Fó (Ancient Buddha Daoji of Nanping)
January 5, 1999 (18th day of the 11th month of the year Wù Yín, second occurrence)
Nanping guards and protects the land of Taiwan, Daoji ensures the principles of life flow smoothly.
Ancient Buddha writes the sacred book of Dà Dào, proclaiming the Great Way for the Original Spiritual Children.
The original spirit of Wú Jí: Entering into pure unity for transformation is a course that religious practitioners today should understand. Although the names of the Five Teachings differ, their principles are entirely the same. When sentient beings enter religious practice, it is called a karmic condition of virtue. There are those who truly cultivate and refine themselves, those who seek fame and profit, and those who merely swell the ranks!
In the convergence of karmic conditions, all possess the conditions and actions of virtue. If one cannot truly cultivate and merely practices for the sake of practice, it is merely a nominal affiliation. It is then difficult to truly understand the purpose of transforming the 'Latent Cause' in the human world, and how to dissolve it. This is indeed very difficult!
To escape the whirlpool of Lún Huí, one must truly cultivate and transform oneself. Only through genuine cultivation and practical transformation can it be called true practice. Moreover, all beings are confined within the limits of Lún Huí. If one cannot transcend these limits, it is difficult to make the necessary changes. One should cultivate through the integration of ‘hearing, thinking, and practicing’ to advance.
By engaging in the ‘liù dù wàn xíng pāramitās,’ one can transform and elevate. This requires the transformation of one’s thoughts to eliminate and dissolve past karmic conditions and their consequences. It is essential to transform the world through thought to prepare for true return. However, most negative thoughts in the world cannot revert to their original position.
Instead, they will continually sink into the wǔ zhuó è shì, forever hindered by Lún Huí. Practitioners must understand: where did they originally descend from? Where is their Original Spirit? Without this knowledge, it is impossible to prepare for return, and it is also difficult to find a clear goal or path. This is a crucial point, and it is very challenging!
Where did the karmic conditions for all beings descending to the earthly realm originate? This must be understood through religious Jiào Huà, as explained and written by immortals and Buddhas, integrating the Sān Cái of heaven, earth, and humanity, and harnessing the power of both divine and human forces to help beings in the earthly realm gain this understanding and elevate themselves beyond all obstacles.
From the realm of form, one returns to the realm of qi, and then from the realm of qi, one returns to the realm of Lǐ. This is a course that present-day human beings should understand, and it is a concept that true practitioners of religion must grasp. The teachings and transformations of the Five Teachings are not identical, as they are influenced by geographical environment, national customs, and habitual nature.
Although the Five Teachings have different doctrines, they are all manifestations of the realm of Lǐ. Though the teachings may differ, the Zhēn Lǐ and the place of original descent are the same. Why does the realm of Lǐ allow the Original Spirit Children to descend to the earthly realm? The realm of Lǐ has its own conditions. Although the Azure Heaven nurtures all Original Spirit Children, there are many different qualities among them.
Their pure qualities are influenced by external causes, making it even more difficult to possess the conditions and qualities of the realm of Lǐ. Originally, they were meant to descend to the realm of qi to survive, but due to the influence of their transformed qi, they cannot be accommodated in the realm of qi. Therefore, out of compassion, the Azure Heaven opened the realm of form to allow the Original Spirit Children to survive in the human world.
The Original Spirit Children, having descended to the earthly realm, inhabit a space and undergo a process that suits them. However, in the earthly realm, they gradually lose their inherent Wǔ Shén Tōng and the lightness of their heavenly bodies, forming a multicolored ribbon that accumulates dust and filth, thus losing their Běn Xìng and the conditions they originally possessed.
Reveal all the stains that have befallen the human world, for this very relationship, one cannot truly understand the meaning of existence in the human world. It is necessary to transform and return, to elevate and transcend, which is inherently connected to the same realm of qi and the same Principle Heaven. Yet, as humans descend into the mundane, they gradually become ensnared by various delusions, further losing the resources needed for return.
Indeed, the stains encountered in the Five Turbidities of the Evil World taint one's celestial body, making it exceedingly difficult to meet the conditions for return. One cannot trace back to the original Spiritual Roots, nor can one restore the 'Suchness Reality.' Various conditions thus impede the survival in the human world, continually delaying the return to the fundamental.
Pure essence is the condition that should be possessed when entering Principle Heaven, where the original spirits are born. These spirits, the pure essence of the children, can achieve a return to clarity. However, this pure essence is tainted by other influences, thus defiling the originally clear and pure spiritual body.
An unclean spirit finds it difficult to exist within the realm of Principle Heaven. Therefore, it descends to the mundane to undergo cleansing and transformation, in order to achieve a higher level of purity and clarity. If one cannot attain the pure essence of the children, they will be repelled by the atmosphere of Principle Heaven and inevitably fall into the world of dust, where the spirit was originally born in a state of pure essence.
From this, it is clear that purity is like a transparent glass pearl, without a single ripple, a crystalline and pure spirit. This is the essence of Suchness, and by observing the transparent and flawless original spirit, any blemishes become immediately apparent. The clarity of the original spirit is the most crucial aspect!
Principle Heaven requires precisely this condition, especially for the spirits that descend into the mundane, whose celestial bodies are tainted with impurities. Whether they can achieve a crystalline, transparent, and luminous body is immediately evident, and this can be known without the supervision of the Azure Heaven. This is the original state of the spirits of the children, which is the 'Suchness Reality.'
In any religious practice, the original spirit must be pure. If this state cannot be attained, one must strive harder to achieve clarity to return to the Infinite Principle Heaven. The clarity of the original spirit in Principle Heaven is essential for the spirits of the children in the mundane world to transform their past Latent Causes and implement the 'Yogācāra Ideals.'
However, if one only follows the Yogācāra path, it is only effective in the mundane! To return to the Infinite Principle Heaven, one must further enhance the original clarity, by integrating the ninth consciousness into the initial awareness of the tenth consciousness, advancing to a more refined and pure state, clear and flawless. Only then can one become as transparent as a glass mirror, even more crystalline and luminous—this is the initial awareness of Suchness.
If one wishes to delve deeper and transcend, it is essential to achieve a flawless clarity that illuminates the entire being, allowing one to see through everything without obstruction. Therefore, if the Original Spirit cannot attain this state, it will only sow the seeds of further saṃsāra. Such conditions must be reformed and improved, and this requires elevation and transcendence in the human world.
The clarity that thoroughly illuminates the entire being is precisely the state without the slightest ripple, enabling one to truly see everything clearly. Only then can one return to the Original Spirit in the realm of Wú Jí. How can one return to the original state and transcend it, achieving a flawless illumination of all? This is the true original state, and it necessitates growth and transcendence.
To illuminate everything, one must transcend the original spirit and transform it. For the spirits that have descended into the mundane world, it is difficult to understand this barrier and even more challenging to return to the realm of Wú Jí. This is not something that can be achieved with minor merit in the mundane world. How can one resolve the evil karma of the past? It is exceedingly difficult!
To enter the Lotus Buddha Realm from the formless realm 'Neither Perception nor Non-Perception Heaven,' certain prerequisites are necessary. If one cannot transcend these limitations, it will be impossible to surpass the mundane and join the ranks of immortals and Buddhas. One must enhance purification and thorough understanding. Although human beings reside in the Five Turbidities of the Evil World, there are many conditions that can be transformed and improved.
Becoming an immortal or Buddha depends on oneself, 
with the intention of flawless clarity and illumination.
Returning to the original ground of Suchness, 
transcending the essence to return to Wú Jí.
The Original Spiritual Children's blessings and virtue extend, 
returning and elevating with impartiality.
Hidden Merit accumulates to a position of merit, 
perfectly crossing over with great wisdom.
This verse! For the study and contemplation of all spiritual children, to serve as a guiding principle.
第二十回 無極理天
Ancient Buddha of the Southern Sea
January 8, 1999, the 21st day of the 11th month of the Earth Tiger Year (5th)
In the Southern Sea, the Pool of Seven Treasures and Lotus Flowers, the Ancient Buddha writes the Sacred Truth of the Great Dao.
In the Infinite Principle Heaven, the source of the original spirit, one must rely on oneself to gather the necessary provisions for return.
Purity and Unity: It is the original spirit, transparent and crystal clear, the very ground of the Self-nature of all beings. Due to the influence of external transformations, the original spirit cannot return to its clarity, and when it descends into the realm of qi, it cannot adapt to the conditions of that realm, thus it must descend into the mundane world to survive. This is the process that is most difficult for all spiritual children to understand.
It is within Ignorance and Unawareness that one enters the mundane world with the nature of qi, obstructing the manifestation of Suchness and the Self-nature. This prevents one from fully gathering the provisions needed to return to the Infinite Principle Heaven, often being hindered by one's own nature of qi and Ignorance. Moreover, in the human world, one does not know how to prepare for the return, thus leading oneself to sink deeper into the cycle of Lún Huí.
It is for this very reason that all spiritual children are swayed by the cycle of Lún Huí and cannot return to the original spirit in the Infinite Principle Heaven. In the 'Infinite Principle Heaven,' it is necessary to have the essence of Purity and Unity to meet the conditions for existence in Principle Heaven. Otherwise, without this pure and clear essence, how can one achieve and surpass the necessary provisions for one's own attainment and transcendence!
Purity and Unity: It is the original spirit, clear and unobstructed, illuminating everything without hindrance. Only by observing whether there are any obstacles and whether one can return to purity, can one clear all ripples and enter the essence of crystal clarity and Purity and Unity. One must transcend this realm to enter the provision level of the Lotus Buddha Kingdom.
Purity and Unity: This is the return to the Wú Jí (The Infinite) for the accumulation of spiritual resources. How does one prepare for this return within the Liǎng Yí (Two Forms) of Heaven and Earth? If sentient beings cannot attain this realm, they cannot enter the transformation of the Hán Yīn (Latent Cause) and its continuity. The Liǎng Yí (Two Forms) distinguish Heaven and Earth, leading to the Tàijí (The Supreme Ultimate) 'One Realm Nature,' and then again, from the distinction of Heaven and Earth, one returns to the Tàijí (The Supreme Ultimate).
Purity and Unity are essential to achieve this. Therefore, 'Purity and Unity' is the first condition for accumulating the resources necessary to return to the Wú Jí (The Infinite) Principle Heaven, allowing one to fully return to the essence of the Original Spiritual Children (yuán líng). To truly achieve the accumulation of resources for return, one must surpass 'Purity and Unity': the stage of Buddhahood!
To meet this condition, one must surpass 'Purity and Unity' to achieve the return to the Wú Jí (The Infinite) Principle Heaven. This requires the clarity and purity of one's spirit, which is achieved by thoroughly transforming oneself, clearing away all impurities and defilements, thereby eliminating the entanglements of Yīn Guǒ (Cause and Effect) and Yè Zhàng (Karmic obstacles). This is the true transformation and purification.
Wú Jí (The Infinite) Principle Heaven: What is required for the Original Spiritual Children (yuán líng) to return? It is necessary to surpass 'Purity and Unity' to achieve the clarity and purity of the Original Spiritual Children (yuán líng). In the human world, one must possess 'infinite blessings and infinite wisdom' to ensure an enduring and boundless existence. Otherwise, with insufficient blessings, how can one create a lasting presence?
One will be influenced by Fú Dé (Blessings and Virtue). Although wisdom can increase blessings, and blessings can further create boundless wisdom, the Shàng Cāng (The Azure Heaven) requires that one must possess both 'infinite wisdom and infinite blessings' to enter the Lotus Buddha Land from the 'Neither Perception nor Non-Perception Heaven.'
To achieve clarity and purity in the Wú Jí (The Infinite) Principle Heaven, one must first accomplish and transform in the human world of the phenomenal realm. Otherwise, when the time comes to return to heaven, it will be difficult to truly create the heavenly opportunity. This is because the human world is the boundary point for the transformation and purification of the Hán Yīn (Latent Cause) realm, determining human ascent or descent.
The mutual cycle of Yīn Guǒ (Cause and Effect) in the human world must be understood and transformed. By doing so, one can dissolve all Wú Míng (Ignorance) and avoid being restricted and obstructed by Yīn Guǒ (Cause and Effect). One must be pure and flawless, as required by the Wú Jí (The Infinite) Principle Heaven. This is achieved by the clarity of the Wú Jí (The Infinite) original spirit, thoroughly illuminating one's own essence for the purpose of return and transformation.
All sentient beings are subject to this. Moreover, in this period, the Shàng Cāng (The Azure Heaven) has bestowed a supreme Zhēn Lǐ (Truth) to widely guide the Original Spiritual Children (yuán líng) to return. Whether one will sink into the wǔ zhuó è shì (Five Turbidities of the Evil World) is not certain! One may still be caught in the cycle of Yīn Guǒ (Cause and Effect), or one may truly transcend the sān jiè (Three Realms) and directly return to the Wú Jí (The Infinite) Principle Heaven!
These conditions are not easily known or comprehended by ordinary practitioners, nor can they be achieved simply by a gesture or the chanting of scriptures. One must truly enter the stage of transforming one's spiritual capital to return to the Heaven of the Infinite Principle and the Pure Land. Otherwise, without the qualities of the Heaven of Principle, how could one possibly return!
The pure and singular essence is the very condition for self-transcendence, to manifest the Suchness of the Self-nature, thereby achieving the 'Self-Suchness Nature,' which is the realm known in the secular world as the Buddha-nature. The conditions in the Heaven of the Infinite Principle are indeed very strict, demanding that all spiritual beings truly transform their capital to elevate themselves.
From the 'Mind and Nature,' one must remove all attachments and hindrances, purifying one's Mind and Nature and Spirit. This must be accomplished step by step. In the realm of 'selflessness and Non-Action,' one must possess both Wisdom and Blessings and Virtue to truly gather the capital for return, thus reaching the abode of the original spirit.
If one cannot transcend the abode of the original spirit, one remains limited and unable to facilitate the transcendence of one's own spirit. Therefore, it is necessary to return to the pure and singular essence, entering the Buddha-nature world, surpassing all obstacles, to regain the Five Supernatural Powers that were once lost.
The Great Awakened One who illuminates all Dharma realms will possess the supernatural powers of all Dharma realms, thereby illuminating all sentient and non-sentient beings, understanding how to return and how to achieve transcendence. In the process of transformation in the human world, this is an essential and indispensable step.
If one lacks this realm and is not tested by external conditions, it will be difficult to achieve the return to the Heaven of the Infinite Principle. The human world is precisely the realm where all sentient beings transform their spiritual capital. Is there a method to perfect oneself? It is to dissolve all obstacles of Ignorance.
In the mundane world, if one cannot willingly accept, joyfully accept, willingly give, and joyfully give, it will be difficult to perfect one's essence. Although all spiritual beings can engage in compassionate activities in the human world, if they cannot truly return to the pure and transparent essence, hoping to clear it after passing away is impossible!
It will be very difficult to achieve one's own elevation and growth, and to be given another chance for the continuation of the cycle of Saṃsāra. Therefore, the requirement for this period is to enter the 'perfectly round and complete realm,' which is the true condition for Gathering In, and also the condition set by the Azure Heaven for Gathering In! This necessitates a return to transcendence.
The Realm of the Infinite Principle is precisely where the essence of the primordial vapor converges. How can one transcend it? It is essential for all spiritual beings to gain profound understanding in order to achieve their own perfection; otherwise, if they merely gather the circle with defiled thoughts, the desire to return is like seeking fish by climbing a tree! It is hoped that understanding the conditions and requirements of the Infinite Principle will truly lead to return!
The Infinite birthplace of spirits, the foundation of sentient beings
The vast universe is the same, return and transcendence are grand and boundless
The Principle of Heavenly Virtue showers grace upon sentient beings, descending into the human realm
All living beings of different species share the same origin
Tonight! Witnessing the momentum of Chóng Xīn, the initial Fā Xīn that has been accomplished through the great expansion of Suchness, is truly a cause for joy and celebration! Blessed be!
第廿一回 無極虛空
Chóng Xīn Chairman, Wén Héng Shèng Dì (Holy Emperor of Literary Balance)
January 15, 1999, the 28th day of the 11th month of the Earth Tiger Year (5)
The Jade Emperor of the Profound Spirit descends to the hall, composing the truth of the Great Way and promoting its grandeur.
The virtuous ones devoutly welcome the Holy Presence, the senators of the Great Dao line up in order.
Tonight, the Jade Emperor of the Profound Spirit, the Ancient Buddha Who Covers the Heavens, personally descends to compose the 21st chapter of the Heavenly Book of the Great Way, the deities and humans of this lineage must not be disrespectful!
The Jade Emperor of the Profound Spirit, the Ancient Buddha Who Covers the Heavens,
The Profound Spirit turns the wheel of the Great Way, the High Emperor’s virtue is profound.
The Ancient Buddha Who Covers the Heavens descends, the Original Spirit of the Infinite Void is true and real.
To enter the transcendent realm from pure unity, it is essential for the Original Spirit to act, for only then can it be achieved. This is because all the Original Spiritual Children are transformations of the Azure Heaven, one of myriad spirits, and must undergo a process of transformation and purification, cleansing the defilements in the eighth consciousness, to reach the ninth consciousness—Suchness, the pure and original spirit.
Transcendence through pure unity is precisely the process of integrating the Suchness Buddha-nature into the capacity for achievement.
In the realm, there must be basic steps to transcend oneself through transformation. By entering from the Supreme Ultimate into pure unity, and then from pure unity into the Infinite, this karmic condition is precisely the growth facilitated by the Original Spirit of the Infinite, transcending one’s own spirituality.
All Original Spiritual Children are constrained and polluted by their inherent nature, thus they cannot be clear and pure, nor can they thoroughly illuminate everything without obstruction. This condition requires that one must pass through the truly pure and flawless realm to transcend the essence of pure unity, thereby achieving true clarity.
The Infinite: it is the original source from which all Original Spiritual Children arise. The term 'Infinite' is known only to the Daoist Original Spiritual Children, and even most of them are unaware of the Void Heaven and the Cosmic Heaven, which exist within the Infinite Void Heaven. It is through further elevation that one transcends the mundane and attains the exalted state of a Golden Immortal of the Great Law.
This is also the Buddhahood spoken of in Buddhism as 'coming from and returning to Suchness.' It is the essential condition for entering the higher ranks, regardless of the religious lineage one follows. If one cannot achieve transcendence through pure unity, it is difficult to elevate oneself into the higher ranks and transcend the ordinary.
To escape the limitations of the Six Realms of Saṃsāra, it is necessary to manifest Suchness and reveal the Buddha-nature to achieve any success. Otherwise, if one cannot dissolve the obstacles of Ignorance and desires to directly transcend the cycle of rebirth, a true process of elevation is required, which involves purifying defiled thoughts. Only then can one become the master of oneself in the present moment.
What the Infinite provides is the entry of all spiritual children into the ninth consciousness, the 'Amala Consciousness,' and the true Suchness mindset, then into the subtlest consciousness. This is merely the first stage of truly entering the 'Buddha's Fruit of Enlightenment.' Regardless of any religion, all can become immortals, Buddhas, saints, and deities under these supreme conditions.
The Azure Heaven does not discriminate among the various religious lineages. It is only the spiritual children in the mortal world who make such distinctions. If one can transcend all the limitations set by the Infinite, which religion lacks its own guidelines? Indeed, one should not be deluded by personal desires, thus losing the ability to understand the process.
The Azure Heaven sends down religions to guide all beings, and this varies from person to person. The religious faith one chooses to cultivate is based on personal preference and willingness. There should be no discrimination among religious lineages, for this is true non-discrimination!
The Infinite Heavenly Realm precisely embodies the essence of the Great Way, which is manifested in the human world through the Five Teachings, mutually blending and harmonizing. This is especially true for the Daoist thought, which is authentically realized. In the present era, it is the time for Buddhist influence to flourish, and 'Buddhist studies' can achieve the enlightenment of all sentient spiritual children. The practical resources for achievement in Buddhist studies are formed for this very reason!
The Central Land has endured the ravages of the First Emperor of Qin and the Red Guards of the Republic, which have completely eradicated Daoist thought, significantly reducing the resources for the spiritual children's return. Fortunately, some of the essence has been preserved, preventing its total destruction. This is a reason why the Central Land surpasses other lands, as it tends to retain a reserve.
It is precisely by not elevating the spiritual children that personal selfishness prevails! The Daoist principles align with the cycles of Yin and Yang and the Five Elements, and within the 'Yi Studies,' the essence of Daoism is transmitted to the spiritual children. In this era of the Azure Heaven, it aligns with the principle of 'all teachings arising together and converging into one.'
The true preparation for the return of all sentient beings in the human world involves the integration of the essences of Daoism, Buddhism, Confucianism, the boundless love of Christ and Yahweh, and the purity of Islam. This synthesis harmonizes the Five Teachings into one, using the Three Teachings of Confucianism, Daoism, and Buddhism to guide the Original Spiritual Children in their sacred return.
It is one flower with five petals: the true way to transcend oneself and the barriers of religion is the correct path. How can one return to the Infinite, the birthplace of all original spirits, and then transcend further into the Void Heavenly Realm and the Cosmic Heavenly Realm? This is not something that ordinary religious believers can comprehend!
In the midst of the Heavenly Realm, there are special conditions and missions that come from transcending the Mean. Those who can fulfill these conditions can achieve completeness, and through completeness, they can attain Self-awakening and Awakening Others, thus being able to come and go as they please. These conditions are essential for all sincere practitioners and spirits, who must understand them without division by religion or lineage.
One must not engage in deceit or fraud, nor place oneself in an irreversible situation, for this is merely the seed of Lún Huí. The Azure Heaven treats all sentient beings equally, with no distinction in religion, Self-nature, or practice. There is no hierarchy in faith, and this is the true and fair elevation of all religions.
To break through such limitations, it is necessary to integrate all sentient spirits, without distinguishing the completeness of religious faith. By harmonizing and blending religious beliefs, one can achieve a state of 'no selfishness,' 'no discrimination,' 'no self-attachment,' and 'no obstruction,' thus enduring trials and tribulations without being confined.
In the Void Heavenly Realm: in this present age, it is gradually emerging. All sentient beings, if they can be 'selfless,' 'non-discriminatory,' 'free from self-attachment,' and 'unbiased,' can receive the感应 of the Void! This return can transcend not only the human world but also one's past limitations.
One must certainly reach the realm of coming and going as one pleases, which is the first lesson in human practice. If one can enter a more transcendent state in the Void Heavenly Realm, surpassing one's past cycles of Lún Huí, then one truly achieves transcendence beyond one's original position, thereby liberating oneself from the flow of the three times and entering the Suchness of one's own True Nature! I hope for this! I hope for this!
The Great World of the Wú Jí Principle Heaven, where the phenomena differ from the rest.
Few in the human world can clearly perceive, the differences in levels and realms.
The name of the Void is seldom heard, in this Cosmic Cycle, it is not to be introduced.
Sentient beings aspire to return, to the Pure Land of supreme merit and virtue.
The elevation of the heart to today's grand scale is truly a cause for joy and celebration! I hope that your firm resolve will continue to serve as a source of teaching and transformation for the Azure Heaven and all living beings, fulfilling My expectations. I also bless you to be the vanguard of the Great Dao, first achieving your own perfection and then widely guiding sentient beings to return and transcend. This will surely bring about great and tangible results.
第廿二回 佛境初地
Namo to the Ancient Buddha of the Lamp
January 19, 1999, the third day of the twelfth month of the Earth Tiger Year (Part 2)
Illuminating the Self-nature of all spirits, the lamp's heart casts light without shadow.
Ancient teachings proclaim the Dharma to all beings, the first stage of the Buddha-realm is a true practice.
Before 'Ān Mó Luó Shí' enters the subtle consciousness, it is essential to understand how to bring the Buddha-nature into the Suchness of its original state. This is achieved through the first stage of the Buddha-realm, which allows entry into the initial realm of subtle consciousness. Thus, one enters the initial realm of the subtle through the 'Buddha-realm first stage'.
It is precisely by thoroughly purifying all past defilements that one can shine clearly and unobstructedly. By entering the Suchness of the Buddha-nature into the 'Buddha-realm first stage', it is necessary to have already accumulated the necessary blessings and virtue in the Lotus Buddha Realm. The position of blessings and virtue is the essential foundation for entering the Buddha-realm first stage.
Without 'boundless blessings and infinite wisdom', how could one sustain and reach this realm? To enter the 'Buddha-nature first stage', one must practice Mahāyāna Bodhisattva Practice in the human world, Awakening to Sentient Beings, and then enter the Lotus Buddha Realm. From the 'Buddha-realm first stage', one has already entered the 'Golden Lotus Platform', and has even transcended the limitations of the 'Nine Grades of the Lotus Platform'.
Those who generally must achieve the state of enlightened beings through the nine grades have already transcended the limitations and constraints of the Three Realms and Saṃsāra. At this stage, they are no longer ordinary beings; they must break through their attachments, delusions, obstacles, and constraints.
This condition: one must transform and accumulate experience through human wisdom, thereby developing full Wisdom. Thus, Wisdom is the essential condition for the First Stage of the Buddha Realm. Although it is said that 'the Buddha is the Awakened One' who can illuminate all without obstruction, if one has not gone through the process of human experience, it is difficult to achieve such unobstructed illumination.
The human world is the driving force behind the formation of all karmic conditions. Without the experience of life, how can one accumulate the necessary experience? Therefore, the First Stage of the Buddha Realm already possesses the conditions of the Six Supernatural Powers, including the divine eye, divine ear, mind-reading, supernatural travel, knowledge of past lives, and the power of 'cessation of outflows,' which are fully realized.
Generally, one achieves the Five Supernatural Powers through cultivation, but the power of 'cessation of outflows' is still lacking. One must enter the First Stage of the Buddha Realm to fully realize the power of 'cessation of outflows.' Through this process, one can illuminate all without obstruction, understanding the past, present, and future, and thus comprehending everything.
The cycle of cause and effect across the three times is realized by entering the First Stage of the Buddha Realm and the power of 'cessation of outflows.' However, the enlightened beings at this stage cannot be fully understood by the human beings in the world. Although the Buddha can manifest in the human realm, Buddhist practitioners often reject the teachings of other traditions, making it difficult for the true Dharma to spread widely.
Other religions may manifest in the human world, and the Confucian Sage Teaching may also manifest to teach and transform through karmic conditions. Whether one can understand the First Stage of the Buddha Realm depends on entering the subtle initial awareness, which is the 'Tenth Consciousness.' This is a truth that religious practitioners cannot fully grasp.
The Azure Heaven has revealed this divine message through the 'Infinite Great Way Academy' and the 'Imperial Edict Venerable Heart Hall' in the form of the 'Great Way Series of Heavenly Books' for the world to know. Whether this causes discomfort in other religions or is rejected by Buddhist practitioners is unpredictable! In the past, when the Azure Heaven descended to reveal, many misinterpreted the original intent and even criticized it.
One must neither cling to form nor be overly rigid, allowing the world to truly understand the basic conditions of the First Stage of the Buddha Realm. This is achieved by entering the ninth consciousness, the Amala Consciousness, and then progressing to the tenth, the subtle initial awareness, which is the First Stage of the Buddha Realm. Here, one has already fully known all without obstruction, advancing from subtle concepts to the most subtle of thoughts.
A realm beyond thought and imagination is formed, such a state is exceedingly sublime. Without thought and imagination, how can Immortals, Buddhas, and Bodhisattvas widely guide all spiritual beings to achieve their return? It is very difficult! It is precisely through the subtle initial understanding of the basic elements, a concept so minute, that one enters the first stage of the Buddha-realm, known as the 'unthinkable and unimaginable.'
The first stage of the Buddha-realm: This is the subtle initial understanding of the relevant fundamentals, which ordinary sentient beings cannot comprehend. The reason is that 'Immortals, Buddhas, and Bodhisattvas' are achieved through human effort, not simply descending from the heavens. They pass through all the courses of teaching and transformation in the human world, accumulating the 'bitter, sweet, sour, and spicy experiences of life.'
To become an Immortal or a Buddha, human effort is the way; Wisdom and blessings are built up by oneself.
At the first stage of Buddha-nature, mundane causes are transformed; Obstacles are dissolved, and the spirit returns to clarity.
The foundation of the first stage of the Buddha-realm; All blessings and wisdom are accumulated here.
Having endured various trials; Bodhisattvas plant the seeds of cause at the initial stage of Buddhahood.
This verse! Let us all sentient spiritual beings encourage each other; the realm of the Buddha clearly distinguishes many levels and grades.
How can one construct the subtle initial thought to enter the basic conditions? By further integrating the subtle initial understanding into the second subtle understanding: the second stage of the Buddha-realm! This will manifest the second stage of Buddha-nature.
This foundational concept must be truly understood and established, especially in the state of 'neither thinking of good nor evil, being right and silent.' From the realm of consciousness, one enters the subtle initial condition of Suchness, as this subtle initial condition fundamentally enters the first stage of Buddha-nature, and has already transcended the 'neither perception nor non-perception' realm.
By achieving the 'formless realm,' one truly enters the first stage of Buddha-nature. This is accomplished within the Amala Consciousness, by opening and transcending the 'neither perception nor non-perception' realm. The method of returning to the original state in the first stage can break through the 'formless realm,' thus truly entering the state of 'no thought, no consideration.'
The spirits may pause in the present moment to meditate, which is a state of no thought, no consideration, and from this state, one enters the clarity of one's own Suchness. To enter this state is already to be in the first stage of the Buddha-realm! Do you understand? If not, one must also achieve the 'transformation of wisdom through the experiences of the human world,' which is the practical approach.
第廿三回 微微初識
Namo to the Ancient Buddha of the Lamp
January 22, 1999, the sixth day of the twelfth month of the Earth Tiger Year (Wednesday)
The Buddha-nature of the Lamp is clearly understood, the Ancient Buddha descends to expound Suchness.
The Great Way reveals the Heavenly Script, the subtle initial condition returns to the original state.
Entering the original state of Suchness from the first stage of the Buddha-realm requires the spirits to pass through the mundane world, which is the process of manifesting 'boundless blessings and virtue, infinite wisdom.' Possessing these two essential elements ensures a long-lasting and unregressing state, and the primary gateway to entering the 'fruit of Buddha-nature' from the 'first stage of the Buddha-realm.'
It is necessary to transform the subtle initial condition into the true and solid Original Nature, to have a reciprocal and cyclical effect. The first stage of the Buddha-realm must first be endowed with: the Mahāyāna Bodhisattva Practice to awaken sentient beings, and the spirits must manifest this clearly. This state is not something ordinary human beings can comprehend.
The initial realm of Self-nature is a necessary condition for attaining the fruit of Buddhahood. It is difficult to achieve this realm through any past scriptures. In the 'First Stage of the Buddha Realm,' one must have a faint initial recognition of the essence, which requires: not thinking of good or evil, and being in a state of silent correctness, truly integrating the concept of consciousness into the faint initial recognition.
If one can fully possess the elements of the preparatory stage to elevate oneself, one can enter the First Stage of the Buddha Realm from the faint initial recognition. This is essential for the fruit of all Buddhas, as in the initial stage of Buddhahood, the Buddha can illuminate everything without obstruction and achieve the 'Realm of Supernatural Powers of Perfection.' Such elevation is rare in the human world.
Without the essence and conditions of the 'Realm of Supernatural Powers of Perfection,' one cannot be called a 'Buddha of the Fruit.' The initial stage of Buddhahood is the achievement of the preparatory stage, where the 'Golden Lotus Platform' bestows boundless blessings and virtues. One must certainly achieve 'Non-retrogression in the Buddha’s Fruit' and not retrogress in the Six Realms of Saṃsāra.
If the Buddha wishes to widely save all spirits, descending to the mortal world to accomplish all sentient spirits, it is necessary to have 'Blessings and Virtue fully possessed, Wisdom fully possessed.' This means applying blessings and wisdom in the realm of sentient beings to benefit the countless spirits, and integrating the 'faint initial recognition' into the 'initial stage of Buddha-nature.'
In the initial achievement of the Buddha’s Fruit, one can illuminate everything without obstruction, possessing the necessary conditions. It is essential to achieve the 'Realm of Supernatural Powers of Perfection' and transform the preparatory stage. In the faint initial recognition—the First Stage of the Buddha Realm—by not thinking of good or evil and being in a state of silent correctness, one can manifest the Buddha-nature.
In the 'First Stage of the Buddha Realm,' one begins with faint initial thoughts, but it is impossible to be completely without mental activity. How can such Immortals and Buddhas hear the wishes of the spirits? Not only can they achieve for themselves, but they can also transform sentient beings, which is the condition for achieving the rank of Buddhahood.
By integrating everything through the faint initial recognition, one can illuminate the voices of the spirits without obstruction. Thus, one has already transcended the 'Realm of Neither Perception nor Non-perception,' and must enter the pure unity and return to the circle (zero, spirit): the Infinite, which is a necessary condition for all fruits of Buddhahood. This circle represents perfect completeness and unobstructed integration.
From the Supreme Ultimate, one enters pure unity, and from pure unity, one returns to the original place of birth. This is the principle of returning to the circle (zero—spirit), and placing the circle in the realm of transcendence. This circle represents the unobstructed and unimpeded: Self-nature, Buddha-nature, Immortal-nature, and Saint-nature, leading to great achievements and the equality of all religions.
In this realm, all distinctions have already ceased: the Buddha-nature, the Immortal-nature, and the Sage-nature are revealed through the Self-nature. This is the entry into the ‘First Ground of the Buddha Realm’ from the ‘Realm of Neither Perception nor Non-perception,’ where one begins to faintly recognize the true essence. It is then to delve deeper into the subsequent realm of the Buddha-nature, where one truly begins to understand.
This realm also signifies the complete severance of all delusions of the myriad spirits, surpassing even the Bodhisattva realm, and marking the first foundation of the Buddha-nature world. One can reach this realm from the Buddha-nature world, not only severing the cycle of the Six Realms but also surpassing the Bodhisattva fruit, directly ascending to the rank of the Buddha’s fruit (realm).
The initial realm of the Buddha-nature: it is precisely through faint thoughts that the myriad spirits in the world of sentient beings are guided to return. If one lacks the ‘Blessings and Wisdom’ of the Buddha-nature world, or if these ‘Blessings and Wisdom’ are not manifested, it is necessary to distinguish and enhance one’s merits. This transcends all known realms and marks the first rank of the Buddha’s fruit, where one must possess the foundation of ‘true recognition.’
The rank of the Buddha’s fruit is not merely this, but involves many distinctions and levels. The actions and deeds in the human world are crucial for the future ‘Blessings and Wisdom,’ both of which must be fully present. Whether one can maintain this for a long time depends on actually entering this realm, which is the foundation of ‘true recognition.’
Faint initial recognition is a process that is inconceivable and unimaginable. But if one does not think or imagine, how can one ‘harmonize hearts’ with the myriad spirits? This is a matter worth deliberating! It is difficult to achieve the same frequency, and without this, it is impossible to resonate with the myriad spirits and bring about their accomplishment. The Buddha, however, is precisely the one who can accomplish the myriad spirits.
If the Buddha bypasses the task of guiding the myriad spirits, how can it be called the ‘rank of the Buddha’s fruit’? It is essential to accomplish the myriad spirits, which is the correct path. In the realm of neither thought nor non-thought, one enters the silent state, without discrimination or attachment, where all is in the ‘silent’ contemplation, thus achieving this realm of transcendence.
Faint initial recognition has no such form, yet naming it as such is also fitting.
From the human perspective, distinctions are made, but this is not a matter of human knowledge.
At the beginning of recognition, one turns to the initial foundation of the Buddha; the levels differ, making comparison difficult.
If one says there is no seed of recognition, how can all actions be clear and precise?
Without thought or consideration, this is the realm of all 'coarse thoughts,' which is to transform 'coarse thoughts' into subtle thoughts, then into minute recognition, and finally to surpass them, reaching the fruit and realm of the Buddha! The transformation from coarse thoughts to minute recognition is a necessary condition and process for attaining Buddhahood.
This coarseness is precisely the integration of subtle thoughts into finer contemplation. If one can understand 'coarse' thoughts, they will surely achieve 'subtle contemplation.' This requires the mutual accomplishment of the 'fruit of the Buddha' and the stage of accumulating merit. Such karmic conditions are the foundation for achieving 'minute initial recognition.'
第廿四回 佛境次地
Namo Medicine Buddha
January 29, 1999, the 13th day of the 12th month of the Earth Tiger Year (5th day)
Namo to all spirits who awaken the Buddha-nature; the Medicine Buddha transmits the Dharma to save all beings.
Coming and going, the true reality is revealed; the Buddha's realm progresses from the initial to the subsequent stages, illuminating the essence.
To enter the subsequent stage of the Buddha's realm from the initial stage, one must achieve a state of crystalline clarity, radiating the luminous energy of the true self. This will place one in a radiant environment, endowed with 'immeasurable light, immeasurable blessings, immeasurable longevity, and immeasurable wisdom,' the four essential qualities of Buddhahood, thus enabling the essence of the subsequent stage of the Buddha's realm.
The conditions of 'Immeasurable Light, Immeasurable Blessings, Immeasurable Life, Immeasurable Wisdom' are essential for the attainment of the next level in the Buddha Realm. The progression from the initial level to the next is not merely a transition, but also the radiance of the Buddha’s light becomes clear and luminous, illuminating all without obstruction, and emitting light energy that shines in all directions.
These conditions are inherent in the essence of the Buddha, which also possesses the nature of light. The illumination from the world of light reveals the next level in the Buddha Realm, where 'subtle initial recognition' evolves into 'subtle secondary recognition.' Through the eleventh consciousness, one who has already attained Buddhahood transcends the distinctions of consciousness.
Although it is termed a 'consciousness' type, it has surpassed the essence of consciousness, manifesting through subtle secondary recognition. This transcends 'neither thinking of good nor evil,' entering into subtle thought and subtle ideation, where there is no thought and no conception, capable of illuminating all and knowing all, and realizing all sentient beings in all Dharma realms.
All the various issues that arise need not be visualized or contemplated, for they are illuminated and understood through subtle insight. By illuminating all and comprehending all, one can navigate the universe freely, encompassing the past, present, and future, as well as the processes of transmigration through countless lifetimes.
The manifestation and accomplishment in the next level of the Buddha Realm are characterized by the ability to illuminate all, know all, and penetrate all. This further transforms into the realm of perfect supernatural powers, leading to the infinite light, immeasurable blessings, and boundless wisdom, where the light is clear and luminous. This is the embodiment of the Buddha’s transformation body, reward body, and response body, the three bodies.
In the Dharma realm, the Buddha is capable of accomplishing all, understanding and penetrating without any hindrance. For the 'next level of the Buddha Realm,' subtle initial recognition evolves into the Buddha’s light (halo) illuminating the entire body, not just the head. In this state, it is a sphere of light, a sphere of perfection, and a sphere of golden radiance shining upon the universe and the earth.
The next level of the Buddha Realm is distinguished by the stratification of the Buddha’s levels, progressing from the next level to the third. The attainment of Buddhahood requires a step-by-step process to perfect oneself. This perfection serves as a model and an object of veneration for all sentient beings, and the light that illuminates all shines upon the vast multitude of living beings.
The Buddha’s light appears golden and radiant, unobstructed and free, with forty-eight excellent features and sixty-five virtues illuminating all. This is the refinement of the initial level of the Buddha Realm into the next level, where the light shines from the entire body, achieving the 'all-meritorious adornment' of the Dharma form.
Regarding the halo of light known from the past as ‘Buddha,’ it is not merely around the head; in truth, the Buddha’s light pervades the entire body, radiating in all directions. This is the light of the Buddha’s accomplishments, and it also ensures that the subtle consciousness does not regress from the Bodhisattva path, having long surpassed the actions of the Bodhisattva path.
To enter the true upper class through the Mahāyāna path is to already possess the necessary conditions and resources for the Buddha’s realm. In the evaluation of merit, one no longer has conceptual thoughts, having broken free from the constraints of merit. Entering the Buddha’s realm, one must certainly adjust the subtle consciousness, thus transforming it into the eleventh level of conceptual thought.
The attainment of the Buddha’s fruit: This is achieved by progressing through the Bodhisattva path and the Mahāyāna path. Even Bodhisattvas may still be confused by the delusion of rebirth. To overcome this delusion, one must understand, illuminate, and cultivate blessings and wisdom in all aspects, adhering to these foundational principles of the Bodhisattva path in the Dharma realm.
How can one fulfill the necessary conditions and resources in the Dharma realm? It is by possessing boundless light, boundless wisdom, boundless blessings, and boundless understanding. Only then can one manifest the fruit of the Buddha’s path, achieving the Buddha’s fruit by perfecting the multitude of spiritual beings. These beings are human sentient beings who can grow in the Dharma realm, illuminating all things.
One must possess the same karmic conditions to facilitate this. That is, to enter the golden lotus rank of the Buddha’s fruit, one continues to grow in the world of the True Suchness Lotus, advancing through the ‘Golden Lotus Platform’ of the True Suchness Lotus Buddha Realm. This serves as the foundation for growth in the Buddha’s realm, enabling further elevation and transcendence, ultimately achieving the rank of the Buddha’s fruit.
The three stages of the Buddha’s realm: The manifestation of the Buddha’s fruit is in the ‘Golden Lotus Platform of the Lotus World,’ where one can harmonize with all Buddhas in the Buddha Realm, sharing a unified heart, integrating, and forming a spiritual connection. It requires only a slight movement to travel freely, ascending to the cosmic void or descending to the mundane world, coming and going with ease, unbound and unobstructed.
The subtle consciousness: This resolves the causes of past Buddha’s fruit, transforming the initial stage of the Buddha’s realm through the Amala Consciousness, which illuminates one’s own essence. Then, by entering the second stage of the Buddha’s realm through the subtle initial consciousness, one reflects and radiates the Buddha’s glory in all directions, thereby illuminating, understanding, enlightening, and cultivating wisdom and blessings in all aspects.
All that is contained herein is ‘All dharmas arise from the mind, all phenomena are material.’ If one cannot resolve this state, it will be difficult to have a luminous essence that is both coming and going. The Buddha, the enlightened one, is also a sentient being who has comprehended and achieved this. The Buddha can possess everything, transcending the realm of perfected supernatural powers, and must transform through the subsequent stages of the Buddha’s realm.
This is how it is accomplished, to elevate from the second stage of the Buddha Realm to the third stage. The Buddha is the root cause of the achievement of all spirits, not only does the Buddha illuminate all, but it also severs past negative karma and sustains virtuous karmic conditions. Without the multitude of spirits, it is difficult to speak of the Buddha, and the Buddha is merely an achievement of the multitude of spirits.
How can the concepts and ideas of the mundane world finely divide the stages of Buddhahood? It is indeed difficult to achieve growth, for the levels of Buddhahood are distinct and clear, beyond the comprehension of the mundane spirits. This is truly transcending thought and non-thought, and even more so, transcending the 'neither perception nor non-perception realm,' which is entering the second stage of the Buddha Realm.
Not only does one possess the 'stages of Buddhahood,' but one also elevates the 'fruit of Buddhahood' into the stage of non-retrogression and non-inversion. This is the path from the initial stage of Buddhahood to the second stage, which encompasses the achievements of the Buddha, the Immortal, the Dao, and the Sage, all of which are elevated.
Thoroughly illuminating the vast emptiness of the universe, moving freely without being bound or restricted by the Three Realms and the Five Elements, this is the true path! Therefore, what the Buddha achieves is the boundless manifestation of light, shining brightly and unobstructed, with the size of the luminous sphere indicating the height of the fruit. The higher the fruit, the stronger and more boundless the light.
Just as the frequency of electromagnetic waves corresponds, the greater the light, the higher the fruit; the weaker the light, the lower the fruit! Like the frequency of mundane currents! Moreover, the brightness of the halo is not confined to the head alone but can encompass the entire body with boundless light, thus moving freely and gracefully.
One can then fully possess the power of supernatural abilities, ascending to the celestial realms of the universe, descending to the mundane world and the netherworld. If the halo and the white light are compared, it surpasses the white light and possesses the essence of golden light, which is the true nature of the fruit of Buddhahood. In the second stage of the Buddha Realm, it is the second level of the Buddha's accumulated merit and wisdom.
In the second stage of the Buddha Realm, boundless light shines, boundless blessings and wisdom flourish.
Buddha's light protects and shelters all spirits, golden radiance illuminates the great prosperity.
The earth's virtue showers countless blessings, as the seeds of awareness enter Pre-heaven.
Freedom and spontaneity are unobstructed, the realm of the Buddha and the fruit of enlightenment are profound indeed.
Tonight! Descending upon the revered Dao Hall, we witness this extraordinary momentum, a joyous and auspicious occasion! It is heartening to see the virtuous souls whose hearts and minds resonate, forming a powerful force. In the future, they will truly promote and propagate, achieving their own enlightenment and the salvation of all beings. In the spring of the year Ji Mao, great plans can be unfolded, the Teaching and Transformation widely performed, guiding many spirits to return. We look forward to this! We look forward to this!
第廿五回 微微次識
Namo to the Medicine Buddha
February 2, 1999, the 17th day of the twelfth month of the year Wu Yin (1999)
In the golden world of lapis lazuli, the Medicine Buddha turns the pages. 
Subtle awareness transforms the causes, the Great Way's Principle endures for myriad ages.
The golden world of lapis lazuli is the primary condition for the Buddha-nature's realm. Within the realm of the Buddha, the subtle awareness constructs the foundation, and it is essential in the golden world of radiant light to use the Buddha-nature as the starting point. From the subtle awareness, the Buddha-nature's realm becomes the fruit of enlightenment, and the subtle awareness is further transformed.
Through the subtle awareness, the three subtle recognitions are achieved, which are the three realms of the Buddha. The foundation is built from 'subtle initial awareness to subtle secondary awareness.' Without the golden radiance, it would be impossible to achieve the golden world of lapis lazuli lotus. In the realm of the Buddha, the subtle secondary awareness must be transformed into the 'golden lotus throne.'
It is the 'Golden Lotus Platform' that fully embodies the creation of the Buddha's lotus throne through actions! The Buddha's attainment is the true non-retrogression and non-inversion, enabling the descent into the mundane to widely perform Teaching and Transformation and to broadly ferry countless spirits. Such Karmic Conditions allow for the manifestation of countless forms, which must be applied through 'Manifestation and Reward Bodies'!
To further elevate the spirits of the sentient world, they can achieve ascent. However, if the spirits of the sentient world cannot understand the descent of Buddhas, Immortals, and Bodhisattvas to perform Teaching and Transformation and ferry all beings, it will be difficult to reach the essential point of return. Therefore, they manifest in countless forms to elevate the spirits of the sentient world and promote their growth and transcendence.
By manifesting in the sentient world, though the Buddha is the Great Awakened One, it is necessary to have great Karmic Conditions in the human realm. If 'Buddha and Bodhisattva' were to bypass this human realm, they would merely achieve and transcend as a high-level spirit. For the Buddha, Bodhisattva, and humanity, this is the reason they cannot be separated.
The universe, the void, The Infinite, the realm of qi, and the realm of phenomena can all exist independently, yet they can also be interconnected in a process that links them together. This can lead from the human path to the fruit of Bodhisattva and Immortal-Buddha. By connecting to the Buddha's fruit, how can the spirits be guided to achieve and transcend in the sentient world?
This process transforms the 'impurities and negative Latent Causes' of the human realm. As the Buddha's realm enters the subtle consciousness, it can universally illuminate, bestow Blessings and Virtue, bring auspiciousness, and comprehend everything. In all phenomena, this is precisely the way to achieve the resolution of one's Buddha causes and establish an unretrogressive state through the Buddha's fruit.
Subtle consciousness: the eleventh consciousness, is the Buddha's realm, characterized by the light of illumination pervading the entire body, radiating outward, and manifesting internally. This energy body is the Buddha's achievement of myriad virtues and solemnity, also the boundless solemn Buddha form, capable of displaying forty-eight kinds of solemn Buddha light and fifty-six kinds of superior virtuous forms.
Just as humans revere the golden radiance of the Buddha, it is the Buddha's solemn golden light that can universally illuminate the sentient world. The Buddha can resolve past causes and create new virtues, thereby achieving both self and others. Subtle consciousness has already transcended the process of 'neither thought nor non-thought'.
Furthermore, it transcends: neither thinking of good nor evil, fundamentally entering subtle thought. Without the slightest movement, one can know everything and understand everything, moving freely between heaven and earth without any attachments. For the 'Buddha's realm', it is the reorganization of 'subtle consciousness', as the levels and states are different.
The realm of the Buddha is even more difficult to regress from, and one can enter the world of the golden, radiant lotus, no longer needing to return to the mundane world. By transforming into countless manifestations and observing and experiencing all the incarnations (manifestations) below, one can determine the actions and deeds of these manifestations, which is the distinction between the Manifest Body and the Reward Body.
Regarding the Manifest Body: it is fundamentally different from the Manifest Body of the Buddha and the Manifest Body of the spirits. The Manifest Body of the Buddha can permeate everywhere without obstruction, and it must establish the Reward Body within its essence. The Reward Body is determined by the actions and deeds of the Manifest Body, and it is certain that in the realm of the Buddha, one has already reached the stage of non-regression.
Concerning the incarnations (manifestations) that descend to the mundane world, they cannot be equated with the fruit of the Buddha's own body. They can only act as manifestations of the Buddha's karmic conditions. For those who seek fame and fortune, they are merely what humans call the manifestations of Immortals and Buddhas. It is necessary to undergo various rigorous trials in the mundane world and establish genuine merit and virtue to accumulate true merit.
Because the manifestations of the Buddha are like this, the manifestations of Immortals are also like this, and the manifestations of Holy Spirits are even more so. This is an unchanging principle! Once the manifestations have accumulated genuine merit, they can enter the Buddha's achievement. Thus, whether named after the Buddha, Immortals, Holy Spirits, or Saints, it is all the same.
In the mundane world, there are many manifestations, and it is through these that the Holy Spirits, Immortals, Buddhas, and Bodhisattvas achieve their goals. However, most find it difficult to achieve this. Why? Because they are enchanted by the colorful and alluring world of the mundane, and thus they fall into delusion.
Batch after batch of Immortal and Buddha manifestations descend to the mundane world, relying on the convergence of causes and conditions to facilitate their transformation. They must be reshaped and recombined through personal thoughts and concepts, and they must have accumulated and constructed the necessary resources from past processes. Otherwise, even with the manifestation of an Immortal or Buddha, it is difficult to return, and they may already have sunk into the alluring world.
Subtle Secondary Consciousness: this involves transforming the manifestations so that they are clear and transparent before descending to the mundane world, illuminating everything without obstruction. However, they lack the Buddha's radiance and virtuous nature, and they only exist in the secondary realm of the Buddha. They have already constructed their thoughts and entered the mundane world, and this secondary realm of the Buddha is precisely the point of transformation for the Subtle Secondary Consciousness.
Regarding these manifestations that descend to the mundane world, they must endure all the trials of the Manifest Body. The Reward Body cannot surpass the essence of the original body, and this is also the reason. For the unification of the Manifest Body, the manifestation, and the Reward Body, it can further strengthen the Subtle Secondary Consciousness, and it can transform into the 'Subtle Three Consciousnesses,' thereby surpassing the 'Three Stages of the Buddha Realm.'
In subtle contemplation, through minute construction, regardless of the Buddha-realm, one must engage in thought to understand all. The myriad spirits of the Dharma realm are all evolved by the Azure Heaven. Who can achieve it? Who needs further refinement? Who cannot transcend? All are subject to relevant conditions. How to return to the original state is difficult to know!
Through minute construction, the subtle secondary consciousness is integrated and organized, thus becoming the true nature. Therefore, the lotus of Suchness: the golden lotus throne! It is produced under such conditions, and by entering this realm, one can achieve the three stages of the Buddha-realm and the three subtle consciousnesses, thereby accumulating deeper resources and transcending the original elevation!
Subtle secondary consciousness fundamentally concludes the Buddha's cause, creating the unborn.
Forty-eight kinds of majestic features, radiance illuminates the pure body.
The eleventh consciousness opens the seed of cause, the Buddha-nature unfolds in sequence, inherently present.
Innumerable emanations descend to the world, the golden lotus throne is crystalline and transparent.
To understand, to truly establish the foundation of teaching and transformation, is indeed gratifying. For all the needs of the human world: 'limitless wealth, limitless wisdom, limitless fortune,' they are obtained by those who truly sacrifice and serve, and their merit will also be limitless! This is the principle of reaping what one sows, benefiting from one's efforts.
第廿六回 佛境三地
Namo to the Original Teacher, Śākyamuni Buddha
February 5, 1999　The 20th day of the 12th month of the year Wù Yín (5)
Namo to the Original Teacher descending, the Tathāgata Śākyamuni opens the world's cause;
Mahāyāna Bodhisattvas enter the Buddha's fruit, the Buddha's realm of three stages shines with primordial light.
By elevating the subtle consciousness into the Buddha's realm of three stages, it is necessary to construct the 'thought' that has already reached the non-retrogression stage in the Buddha's realm. To further elevate the Buddha's fruit, one must possess 'heart light, form light, constant light, and supernatural power light,' which are the radiance displayed by the Buddha's essence.
The light guides and protects the sentient beings of the world. Since the Buddha cannot leave the sentient beings of the world, from the perspective of the Buddha's fruit, the subtle consciousness must distinguish the realms and the resources for its achievement. If one views the distinctions of 'consciousness' in this way, it is impossible to discuss the 'realm of the Buddha.'
The levels of the Buddha's realm are numerous and cannot be fully described in a brief passage! To manifest the Buddha's light, it is necessary to develop through: heart light, form light, constant light, and supernatural power light, which are inherently possessed by the Buddha's essence. The Buddha's essence can not only transform into various forms but can also enter into the responsive body and then the retributive body from the responsive body.
This kind of body is beyond the knowledge of the ordinary beings of the world. It is necessary to understand all, penetrate all, illuminate all, be wise in all, virtuous in all, and auspicious in all, to manifest the light of the Buddha's essence, shining upon the three thousand great thousand worlds.
The light of supernatural powers can illuminate all the three thousand great thousand worlds. Through the radiance of supernatural powers, it protects the countless sentient beings during their transformation process, increasing many virtuous karmic conditions. It also transforms evil into goodness, turning wicked hearts into virtuous ones, thereby reducing the karmic obstacles of the sentient beings.
This is the condition and resource position possessed by the Buddha's realm of three stages, and it is further elevated through the realm of supernatural powers. Therefore, what can be achieved in the Buddha's realm of three stages is precisely this; and the subtle three consciousnesses—namely, the Buddha's realm of three stages—are distinguished and classified within the 'Four Noble Truths of the Buddha's Realm,' also making distinctions among the levels of the Buddha's realm.
Yet, how can the sentient beings in the world understand the achievements of the Buddha's fruit position? It is precisely so! If it were merely the process of insight and realization from the Buddhist scriptures, how could the Buddha's realm manifest the light of the mind, the light of form, the eternal light, and the light of supernatural powers to the sentient beings, all of whom are protected and sheltered!
The Buddha's light: is the light of supernatural powers, and also the light of the Buddha's essence. The light of the mind is a kind of energy that the Buddha can emit, which must be inherently present within oneself. From the third stage of the Buddha's realm, this energy can be transformed from the light of the mind into one's own source of energy, thereby radiating the 'light of the mind from the essence.'
The light of the mind: manifests in the light of form, illuminating the sentient beings in the world. It is different from the light in the sky, with a sense of auspicious harmony and warmth. It can resonate with the Buddha's heart; the light of form, when revealed in the bodies of sentient beings, is the result of the 'universal illumination of the Buddha's light.'
The light of form: enhances the inherent goodness of all sentient beings. This Buddha's light universally illuminates and shelters all sentient beings. It can be felt as a warm and harmonious current flowing through the body, which can be experienced in one's own physical form. The light of form draws upon the Buddha's light of the mind, enabling sentient beings to realize their original state of 'intrinsic clarity' and to penetrate through 'ignorance,' which is the obstacle that impedes them.
The eternal light of the Buddha: is the light that illuminates the Buddha's essence, an inexhaustible light. The eternal light: manifests the light of supernatural powers! Therefore, the third stage of the Buddha's realm is the light emitted from the Buddha's original state of being, which not only achieves oneself but also benefits all sentient beings. The light of supernatural powers illuminates and protects the sentient beings in the three thousand great thousand worlds.
It is necessary to first remove the obstacle of 'ignorance' through 'intrinsic clarity.' 'Intrinsic clarity' can universally illuminate the entire process of latent causes, thereby understanding the cause and effect across three lifetimes, and even tracing back to the causal karmic retribution from the beginningless past, which is the 'initial cause of ignorance.'
In the eternal light of the Buddha, the true essence of the Buddha is revealed, an inexhaustible radiance. Through the manifestation of this divine light, the Buddha’s realm at the third stage shines forth, nourishing both the Buddha’s own being and the multitude of spiritual beings. The light of divine power illuminates and shelters all sentient beings within the three thousand great worlds.
It is essential that 'Primordial Clarity' first transforms and removes the obstacles of 'Ignorance.' Through 'Primordial Clarity,' one can universally illuminate and perceive the entirety of all causal processes, thereby understanding the karmic causes and effects of the past, present, and future. One can also trace back to the more distant causal retributions and ultimately seek the root cause in the beginningless past, which is the 'Initial Cause of Ignorance.'
‘Original Clarity’ is the original endowment of the Buddha and all spiritual beings. It transcends the subtle three consciousnesses, which cannot be expressed in words, and grants all spiritual beings an understanding of the ‘Fruit of Buddhahood’. There is no longer any distinction in recognition, but rather the ‘Four Noble Truths of the Buddha Realm’ are made clear, allowing all spiritual beings to understand that if they impose recognition, it is not the level or distinction of the ‘Fruit of Buddhahood’.
‘Clarity of Principle’ must be actualized according to the truth, without obstruction, so that it can penetrate everything, not just relying on the words of the scriptures, which can be hindered by the barriers of written language! One must also understand the inner meaning of the scriptures and the context and environment in which they were written and the principles they follow. One should grasp the essence and not be swayed by the barriers of written language.
The Three Stages of the Buddha Realm manifest their light and radiance outward, protecting the emanations and the spiritual beings in the world of sentient beings. This can reduce calamities and misfortunes in the world of sentient beings. The subtle three consciousnesses achieved by the Buddha are precisely the Three Stages of the Buddha Realm. It is essential to understand the nature of the ‘Twelfth Consciousness’!
How can the spiritual beings in the world of sentient beings achieve the same karmic conditions? By cultivating all virtues, one can transform misfortunes into nothingness, ensuring that ‘unborn virtues can grow, born virtues can continue, unborn evils do not arise, and born evils can be eliminated’. This can be accomplished through the correct faith in the Buddha, guiding the spiritual beings to their fulfillment.
Achievement depends on the individual,   the Buddha's light shelters all beings.
Subtle recognition transforms karmic conditions,   the Four Noble Truths of the Buddha Realm originate from original clarity.
By reciting this verse, one can achieve both for oneself and for all spiritual beings, establishing in the mundane world ‘complete understanding, complete wisdom, and complete blessings and virtue’. One can then ascend to the ranks of the Buddha and Bodhisattvas, and through ‘penetrating all, realizing all, and bringing auspiciousness to all’, the ‘Four Noble Truths of the Buddha Realm’ can be applied to the fruit of Buddhahood, illuminating everything without obstruction.
The Three Stages of the Buddha Realm are rooted in original clarity,   keen awareness transcends, renewing virtue and merit.
Illuminating the vast cosmos, the light pervades the three thousand worlds with boundless deeds
In the three realms, the original enlightenment shines in perfect harmony; the light of form and the light of mind are ever-present and pervasive
The original clarity and wondrous enlightenment radiate with supernatural powers; the profound fruit of Buddhahood transcends the pre-heavenly state
Thus, one can 'transform causes and dissolve ignorance' to achieve 'original clarity,' which is the primary source of sustenance from the 'three realms of Buddhahood'! After the arduous efforts of all virtuous ones, the 'Great Way of Truth' concludes this segment in the year of the Earth Tiger, to be continued in the new year of the Earth Rabbit. May you intensify your study and practice, for there will surely be gains!
第廿七回 微微三識
Namo to the Original Teacher, Shakyamuni Buddha
February 26, 1999, the eleventh day of the first month of the Earth Rabbit year (Friday)
In the early spring of the Earth Rabbit year, the book is written anew; Namo to the Original Teacher, who descends to impart wisdom. Shakyamuni reveals the wisdom of the Buddha, from the subtle three recognitions, the original clarity arises
The light of the Buddha illuminates all spirits in the universe, and under the radiance of the body light, the Buddha-nature is unfolded. In Buddhist terms, the 'three realms of Buddhahood' are the 'subtle three recognitions,' while in Daoist terms, they are the essence of the Great Golden Immortal, representing the same realm of attainment. Each religion describes this realm differently!
Regardless of the essence of Buddhism, Daoism, Confucianism, Christianity, and Islam, they are all the same and undivided. In the three realms of the Buddha’s domain, the subtle three consciousnesses are further divided to understand the distinct realms. It is through these three realms that the stages of enlightenment in the Buddha’s domain are differentiated, guided by the subtle three consciousnesses, leading to the ‘Fourth Realm of the Buddha’s Domain’.
The Buddha’s manifestation is to lead all sentient beings to achieve the stage of Buddhahood. If the differentiation of Buddha-nature is considered, how does it influence the karmic conditions and their consequences? Can it fully guide all sentient beings to achieve enlightenment? This is not certain! Why is this so? It is precisely due to the distinction between delusion and enlightenment.
The Buddha says: ‘Though the rain from heaven is vast, it cannot nourish the rootless grass; though the Dharma of the Buddha is extensive, it cannot save those without karmic connection.’ It is through the maturation of relevant karmic conditions that sentient beings are guided to return and transcend their original stages of spiritual development. If this is achieved, then all sentient beings can be elevated and surpass their original stages, attaining perfect transcendence.
The three realms of the Buddha’s domain are precisely linked by the ‘Four Noble Truths of the Buddha’s Domain.’ The Buddha’s achievement of enlightenment expands the twelfth consciousness, and the process of enlightenment in Buddhism is further divided into each distinct stage. Thus, in the three realms of the Buddha’s domain, the subtle three consciousnesses are refined and adjusted to create a more subtle and precise state, leading to the ‘Fourth Realm of the Buddha’s Domain.’
The ‘Four Noble Truths of the Buddha’s Domain’ differentiate the consciousness seeds that all Buddhas can achieve, allowing sentient beings to understand and realize them. Otherwise, the levels of the Buddha’s domain would be difficult for people to comprehend and experience. By differentiating through the ‘Four Noble Truths,’ the subtle three consciousnesses are further integrated into the ‘Fourth Realm of the Buddha’s Domain,’ which is the perfection of innate awareness.
The perfection of innate awareness is also the manifestation of the ‘Wonderful Enlightenment’ stage. The three realms of the Buddha’s domain—illuminated by the Buddha’s light, which is the radiance of the Buddha’s own enlightenment—can certainly guide all Bodhisattvas, Pratyekabuddhas, Śrāvakas, and countless sentient beings to achieve enlightenment. The Buddha’s light shines upon the mundane world and pervades the process of realization for all sentient beings.
It is through the essence of the ‘Three Realms of the Buddha’s Domain’ that one enters a more perfect and subtle innate awareness, which is the ‘Initial Enlightenment’ and ‘Wonderful Enlightenment,’ and also one’s own ‘Original Clarity.’ At this point, one has already transcended Ignorance. Yet, for all sentient Bodhisattvas, Pratyekabuddhas, Śrāvakas, and countless beings, it is exceedingly difficult to comprehend this!
It is fundamentally impossible to connect and expand beyond the obstruction of Ignorance, making it difficult to attain the thorough clarity of ‘Original Clarity’ and to understand it. This is the condition and stage of spiritual development possessed by all sentient beings, Bodhisattvas, Pratyekabuddhas, and Śrāvakas. Therefore, how sentient beings should elevate themselves in this process is the correct path.
The wondrous enlightenment and the original enlightenment are interconnected, leading into the ‘three subtle consciousnesses’ and are two sides of the same whole, reflecting and following each other. The Buddha says: all sentient beings possess Buddha-nature, which is the inherent potential of the original enlightenment. This is the original completeness. Moreover, wondrous enlightenment is itself the inherent wisdom of the Buddha.
The light of the Buddha, the light of the mind, and the light of supernatural powers are all guided by wondrous enlightenment, which amplifies all these lights to their greatest extent, as manifested by the Buddha’s radiance. Not only does it do this, but it also illuminates all sentient beings in the three thousand great thousand worlds. For the Buddhas and Bodhisattvas cannot easily leave the world of all sentient spirits.
The Buddhas and Bodhisattvas have made great vows to widely guide all sentient spirits back to their origin. Can all sentient beings in the world of all beings truly receive this? Or do they merely consider it a slogan of the Buddhas and Bodhisattvas? It is not so! Sentient beings are deeply influenced by the five realms of worldly dust and are further deluded by the rampant material desires of the present age.
How can one develop Buddha-nature? It is difficult! Even to tread the path of the Bodhisattva is no easy feat, let alone to enter the realm of Fó Dào. Under such conditions, it is truly a challenge. However, in the ‘three realms of the Buddha’, sentient beings can most profoundly empathize and deeply understand, but how exactly?
Sentient beings in the world of all beings will not be deluded by worldly material desires. This is precisely in accordance with the Buddhist principle of ‘All dharmas arise from the mind, all phenomena are material.’ One can realize and understand that everything is formed and perceived by the mind. One must certainly feel everything as it is, based on the mind’s perception and achievement!
It is the embodiment of ‘true and false, illusory and real’ being enacted. The wondrous enlightenment of the void, the true existence of the void, and the illusory nature of the void are all brought about by the mind’s resonance in the human world. When one can resonate with the immortals, Buddhas, and Bodhisattvas, one will certainly feel that everything is not illusory, but truly and actually real.
The resonance of the void can be practically inscribed in the ‘subtle initial consciousness,’ thereby inspiring a clear realization of the ‘concept of consciousness’ and a deep understanding of its sensations. This can indeed break through all the obstructions of Wú Míng, allowing those who follow the Buddhist faith to rarely achieve a thorough and clear manifestation of the supreme ‘original clarity’!
The subtle three consciousnesses of the Buddha’s essence, where the seeds of consciousness have already transcended the bounds of the universe.
The seed of the twelfth recognition, fundamentally clear, perfect, and wondrously enlightened, is the truth of the Great Way.
Surpassing the perfect fruit of Buddhahood, it illuminates the truly subtle and unobstructed.
The radiance opens the three thousand worlds, and Wisdom-Awakening shines clear, revealing the Buddha's wisdom.
The subtle three recognitions in wondrous enlightenment and fundamental enlightenment expand, allowing the 'Three Realms of Buddhahood' to unfold. If all karmic conditions and blessings are fully present, they can connect, enabling all sentient beings to resonate and receive. Entering 'Self-awakening' and then 'Awakening Others,' achieving 'perfect freedom,' these are the conditions of the 'Fourth Realm of Buddhahood.'
Through the Buddha's body light, mind light, form light, and supernatural light, countless sentient beings can also meet the conditions and preparations for returning to the Buddha's 'emanation body,' 'responsive body,' and 'reward body.' This is a choice to be made in the present, which also determines future achievements.
第廿八回 佛境四地
Namo Mahavairocana Tathagata Buddha
March 2, 1999, the 15th day of the first month of the year Ji Mao (1999)
The Great Way is proclaimed, and the Principle develops; in daily life, one asserts autonomy.
Coming and going, the true reality is as it is; in the Fourth Realm of Buddhahood, wisdom is proclaimed.
In the Buddha Realm, the third stage enters the subtle three perceptions, where sentient beings and spirits come to achieve their goals. This is accomplished through the Buddha’s emanation, which is a manifestation of the Dharmakaya. The Buddha within the emanation only possesses the ‘Buddha seed’ and is still one among many sentient beings. The distinction between Buddha and sentient beings arises solely due to the differentiation in their states.
Each stage of the process is distinguished by ‘enlightenment and delusion.’ How can one illuminate the myriad sentient beings within the ‘original clarity’ to realize the Dharma Realm? It is necessary to possess the thirteenth perception, which is achieved by connecting the ‘four stages of the Buddha Realm’—summing up the tenth, eleventh, twelfth, and thirteenth perceptions.
This is merely the differentiation of the ‘four truths of the Buddha Realm.’ The synthesis of the ‘four truths of the Buddha Realm’ must be linked through the ‘first, second, third, and fourth stages of the Buddha Realm’! The fourth stage of the Buddha Realm is the condition for all wisdom, and this applies to any being called a ‘Buddha.’
Thus, the ‘Realm of Wisdom and Supernatural Powers’ is far more abundant than what is possessed at the Bodhisattva level. The fourth stage of the Buddha Realm involves manifesting the ‘omnipresent wisdom without obstruction,’ which is the essential quality that all Buddhas in the cosmic star systems should possess.
Further, one enters the ‘omnipresent wisdom of the Dharma Realm.’ In the process of nurturing sentient beings within the Dharma Realm, any being called a ‘Buddha’ finds it difficult to accumulate practical, comprehensive experience. Although the Buddha can illuminate the growth and experiences of all sentient beings in the Dharma Realm, this is guided by the ‘omnipresent wisdom without obstruction,’ which is necessarily unobstructed.
Through the ‘omnipresent wisdom without obstruction,’ one can further enter the ‘omnipresent wisdom of all wisdom,’ achieving and growing in this wisdom to attain the ‘perfect and complete wisdom of the Dharma Realm.’ This wisdom is fully realized and enacted within the ‘perfect and complete wisdom of the Dharma Realm.’
Perfection in virtue, perfection in awakening others, and perfection in the Dharma Realm can be manifested through the ‘perfect and complete wisdom of the Dharma Realm.’ One then returns to the Buddha’s original state, the wisdom of coming and going, which is the ‘highest wisdom of the Buddha,’ the ‘All-Wisdom Wisdom’ of the Dharma Realm. This is a condition that the Buddha has already possessed.
Sentient beings in the Dharma Realm cannot be separated from the protection of the Buddha and the Bodhisattvas. This is due to the karmic conditions that exist. The Buddha is called the Awakened One, and sentient beings possess equal energy and qualities to the Buddha and the Bodhisattvas. The only difference lies in enlightenment and delusion, or wisdom and folly. The Awakened One can fully understand all phenomena.
It is to illuminate all processes and unfold all wisdom, to break through the darkness of Ignorance with the inherent light, and this is precisely so. Yet, the spirits of today are swayed by delusions, making it difficult to dispel the manifestations of Ignorance and to reveal the inherent light, which is the foundation of Wisdom and the growth and transformation of thought.
How then can one achieve the ranks of a Bodhisattva or a Buddha? It is necessary to accumulate the requisite resources. If one cannot reach this state, the spirits will forever remain as sentient beings, bound by the chains of fixed thought. What is the cause of this? It is indeed the difficulty of transcending the obstacles of worldly life.
In the fourth stage of the Buddha realm, Wisdom permeates without hindrance, perfecting oneself and the spirits. The Wisdom that achieves 'Perfect Unobstructed Wisdom' elevates the Buddha's rank to the even more harmonious 'Wisdom of the All-Inclusive Dharma Realm.' The 'Wisdom of the All-Inclusive Dharma Realm' is a condition inherent in the essence of the Buddha.
The Wisdom of the Buddha: it not only achieves harmony but also perfection, and it is implemented in one's surroundings, allowing the spirits of the Dharma realm to achieve and be inspired. The Buddhas and Bodhisattvas, being spirits, willingly descend into the mundane to widely save sentient beings. Thus, the Buddhas, Bodhisattvas, and sentient beings are intimately connected and mutually supportive.
In the fourth stage of the Buddha realm, one enters the subtle four levels of consciousness, linking the Buddha's fruition with the spirits of the Dharma realm. Therefore, the Buddha and sentient beings can mutually illuminate and co-create. If there were no manifestation of the 'fruition of sentient beings,' the 'Buddha fruition' would also be difficult to manifest.
For the spirits, the compassion of the Buddhas and Bodhisattvas lies herein. Even though the Buddhas and Bodhisattvas have already achieved their fruition, they do not abandon the resources for the spirits' return. Through the 'Wisdom of the All-Inclusive Dharma Realm,' they perfect all sentient beings and apply this wisdom to daily life, thereby benefiting and nurturing life. This is true reality!
The space of the Buddha's achievement is grounded in: universal love, compassion, empathy, purity, and Non-Action, to fully empower the spirits and bless their entire being. This is the manifestation of the Buddha's light in the experience of the spirits. If not for this, the sentient spirits would have long sunk into deeper layers of sin! What is the cause of this?
Can the spirits truly empathize? Or, in the pursuit of life, cultivation, and the nurturing of life, do they create more and deeper evil karma, becoming increasingly entangled? In the fourth stage of the Buddha realm, one enters the subtle four levels of consciousness, distinguishing oneself in this realm to achieve the conditions necessary for the Buddha's fruition, and thus understanding how the Buddha's realm is differentiated.
It is difficult to fully elucidate the Four Noble Truths of the Buddha Realm with brief words. They must be detailed in the future to allow all spiritual beings to understand the entire process and realm. By observing the convergence of causes and conditions, one can determine the future realm and the different conditions that will have varying effects.
In the Buddha Realm, the Four Stages of Wisdom are born; all things are permeated by the Buddha’s wisdom.
The Dharma Realm’s wisdom is perfect and unobstructed; the supreme wisdom of the Buddhas is wondrous and true.
The Four Stages are divided into many levels; each realm is distinct and true.
The beings who achieve the Dharma Realm are delivered without self-interest across the vast lands. The Buddha’s compassion knows no bounds.
Tonight! The Azure Heaven has dispatched several dozen Immortals and Buddhas to assist the Chóng Xīn Dao Hall in its promotion and propagation. This shows that the future spread of teachings will certainly have practical transformative effects, which is no easy feat to gain the approval of the Azure Heaven. I hope you will be brave and resolute in achieving your mission! Congratulations! Congratulations!
第廿九回 微微四識
Namo Amitabha Buddha
March 5, 1999, the 18th day of the first month of the Year of the Earth Rabbit (5th)
Homage to the Original True Spirits, unborn and eternal, in the Sutra of Amitabha, observe the Self-nature.
The Buddha speaks of the profound Principle, shining through the ages, with subtle wisdom, the Four Recognitions of Buddha’s insight are proven.
By entering the Four Realms of the Buddha into the fundamental consciousness, one can manifest the wisdom created by the Buddha, to protect the myriad Original Spiritual Children of the Three thousand great thousand worlds. It is necessary to reveal the 'Unobstructed Dharma Realm Wisdom' to apply 'Buddha’s Wisdom' in the transformation of embodied forms, guiding the many spirits of the sentient world with 'Buddha’s Wisdom'.
By providing the means for the return of the myriad spirits, one equips them with the necessary provisions for their journey back. In the sentient world, due to the presence of the Buddha’s: Supernatural Light, Heart Light, Form Light, and Constant Light, the embodied forms are guided along the path. In the Three thousand great thousand worlds, whether one can achieve success is the true test! This is because all spirits in the sentient world possess Buddha-nature!
The distinction between the Buddha and the myriad Original Spiritual Children lies in delusion and enlightenment, awareness and ignorance. These differences exist at various levels precisely to allow the Original Spiritual Children of the sentient world to experience and understand them. The Buddha’s wisdom can illuminate all matters and apply them to daily life, bringing nourishment and growth.
It is through the process of accumulating human experience that one achieves completeness and perfection. This is necessarily achieved through the path of cultivation. Otherwise, if one deviates from the essential human path, it will be difficult to enter the path of cultivation and achieve ideal results. When faced with trials and tribulations, one may quickly lose resolve and even abandon the path.
The subtle seeds of the Buddha’s consciousness, known as the 'Four Noble Truths of the Buddha', are precisely differentiated through the subtle consciousness. In the 'Four Realms of the Buddha', one possesses 'the Wisdom of Unobstructed Access to All Dharma Realms'. This细分 the process of the Buddha’s achievement, allowing people to understand and discern its profound mysteries.
Guided by Buddha’s wisdom, all myriad spirits can comprehend the entire process and the accumulation of experience. This condition allows for the detailed division of Buddha’s wisdom. The 'Four Realms of the Buddha' and the 'Four Subtle Recognitions' are perfect and unobstructed, harmonious and all-encompassing, enabling one to truly realize the nature of coming and going, as if one has come and as if one has gone.
The true embodiment of the Buddha’s evolution and division of spirits is the systematic guidance of the 'Dharma Body'. The 'Dà Dào Series' of Heavenly Books, authored for the Dao Hall of Veneration, are the Buddha’s enactments to guide the embodied spirits of the sentient world, providing them with the means for their return and a clear path, equipped with the functions of teaching and transformation.
In this present age, it is the time for initial endeavors. The Azure Heaven is still observing all actions in the Dao Hall, evaluating how to proceed and how to unfold the teachings. It is necessary to guide all spiritual beings back to their origin, and this must be done step by step with thorough examination and scrutiny! Can they shoulder great responsibilities? This will be determined by observing the future!
The Four Realms of the Buddha and the Four Subtle Recognitions: these are the most crucial milestones in the 'Four Noble Truths of the Buddha.' The 'Four Noble Truths of the Buddha' are precisely the means by which the Buddha’s various solemn and majestic manifestations and superior blessings and virtue benefit all Bodhisattvas, Pratyekabuddhas, and Śrāvakas in the Three Thousand Great Thousand Worlds, allowing countless spiritual beings to feel and elevate themselves.
This enables all spiritual beings to understand that the perfection, freedom, and unobstructed nature of the 'Four Subtle Recognitions' are the true reality. Both the Buddhist and Daoist traditions advocate these conditions to guide countless spiritual beings back to the Pure Land and the Immortal Paradise, restoring their original nature.
It is essential to transcend one's original nature to achieve true reality! This involves the return of all spiritual beings in the Dharma Realm, which depends solely on how one applies their mind and meets the necessary conditions and resources! The 'Four Subtle Recognitions' represent the highest level of the Four Realms of the Buddha, a state beyond mere recognition, being the pinnacle of the Buddha Realm.
If one cannot understand the process and relationships, how can they provide the resources to enlighten the world! The 'Four Subtle Recognitions' are the embodiment of perfect integration and unobstructedness, completeness and freedom, moving gracefully as they come and go. When spiritual beings reach this realm, they will be akin to the fruits of Buddhahood, Daoist enlightenment, Immortal attainment, and Sage realization.
Only then can they illuminate all the spiritual beings in the Dharma Realm, thus possessing the necessary conditions. Therefore, the 'Four Subtle Recognitions' have transcended the nature of recognition, achieving perfect integration and unobstructedness, pervading without hindrance, and reaching the vastness of the universe, the eternity of the void, the paradise of the Infinite, and the supreme truth of the Pure Land. At this point, all forms of recognition in the Dharma Realm are without distinction.
Can one transcend oneself? Can one control oneself? For all the realities in the Dharma Realm are actual and not illusory. When this realm of reality is compared to the universe, the void, the Infinite, the Pure Land, and heaven and earth, how insignificant and fleeting is human existence, and how helpless it can be!
How can one be the master of their own destiny within the limited space and brief time? The 'Four Subtle Recognitions' are the wisdom of the Buddha, dissolving all phenomena into parts of the universe and the void. This is the state of coming and going freely, living in ease and contentment. Can humans comprehend such a realm? It is exceedingly difficult!
The subtle four cognitions—this is the wisdom of the Buddha, which accomplishes the myriad Original Spiritual Children in the world of sentient beings. By practicing the Mahāyāna Bodhisattva path and Awakening to Sentient Beings, one can enter the ‘Buddha’s Lotus World (Realm of Fruition)’ and, through the ‘Golden Lotus Platform,’ facilitate the transformation and benefit of all beings in the human world.
All actions should be examined to see if one is willing to let go of the rigid attachments and fixed ideas of the self. One must bring the mental state into ‘tranquil contemplation’ to clear all thoughts. If the arising of heart and movement of thought still do not meet this condition, then it is necessary to focus on the arising of heart and movement of thought!
Otherwise, how can Bodhisattvas, Pratyekabuddhas, Śrāvakas, and the myriad spiritual children achieve their goals? This is the key point! Only by doing so can one truly transcend and elevate to higher realms, and by realizing the subtle four cognitions, one can grow and achieve true integration.
The Wisdom of the Dharma Realm's Universal Nature is achieved in the unobstructed and perfect state, where all is free, all is unobstructed, and all is perfectly full. Only by perfecting the enlightened practice can one enter the ‘Fourth Ground of the Buddha Realm,’ which is also the condition that the subtle four cognitions should meet, thus bringing all into accomplishment within them.
The subtle four cognitions are truly profound, the Buddha’s wisdom sows the seeds well.
Speaking of the cognitions to make distinctions, the clear understanding of sentient beings can know.
The Buddha’s fruition penetrates the Golden Lotus Platform, the four cognitions of Wisdom-Awakening have long been opened.
The Wisdom of the Dharma Realm's Universal Nature, seamless and pervasive, is unobstructed.
One can achieve one's own perfection and also the perfection of all sentient beings, just as the actions of the Buddha and Bodhisattvas, immortals and sages are. Seeking boundless wisdom above and transforming boundless sentient beings below, this is the greatest function and purpose of the world, the universe, and the void, which is the correct regulation of the Great Way!
The Four Noble Truths of the Buddha's Realm — the realm of the Buddha
The Lotus Land of the Buddha, the golden lotus throne, the rank of the Buddha
第三十回 佛境四諦
Ancient Buddha of the Southern Sea
March 12, 1999 — The 25th day of the first month of the year Ji Mao (1999)
South Screen protects the people, the Sea Pool shelters the living beings
Ancient virtues spread for eternity, the Four Noble Truths of the Buddha's Realm guide the lost
The actions and deeds of the Buddha are aimed at achieving the perfection of all sentient beings, serving as the curriculum for the transformation of the sentient world, and becoming the true foundation for return. It is necessary to establish the concept from within one's Mind and Nature to achieve the perfection of all sentient beings. This is precisely the karmic conditions under which the immortals, the Buddha, and the Bodhisattvas provide protection and nourishment.
It is by taking all human affairs as the foundation that the sentient beings can return. This is achieved through the stages of 'First Ground of the Buddha's Realm', 'Second Ground of the Buddha's Realm', 'Third Ground of the Buddha's Realm', and 'Fourth Ground of the Buddha's Realm', which are linked to the 'Ranks of the Buddha' known as the 'Four Noble Truths of the Buddha's Realm' for growth. Moreover, what the Buddha can achieve is not limited to this alone.
It is precisely through the 'Four Noble Truths of the Buddha's Realm' that the Buddha's ability to illuminate all actions is realized, which must involve the transformation of the sentient world and its beings in the human realm. Due to this, it is not certain whether all can be fully achieved. The fundamental basis and the foundation for return are the essential conditions for one's own return.
Thus, the 'Four Truths of the Buddha Realm' are precisely the foundation for the course of transforming sentient beings, and also for the creation and evolution of humanity, to educate and achieve the necessary qualities. Furthermore, through the teaching and transformation by Śrāvakas, Pratyekabuddhas, and Bodhisattvas, not only are the countless spirits in the mundane world guided to achievement, but also all those who have already attained the status of Śrāvakas, Pratyekabuddhas, and Bodhisattvas, as well as the celestial deities, are brought into harmony.
The Four Truths of the Buddha Realm—arising from the subtle initial recognition, the subtle secondary recognition, the subtle tertiary recognition, and the subtle quaternary recognition—form all combinations, foundational structures, and evolutionary processes, each differing in levels and realms, and in the process of transformation, benefit not only the sentient human beings.
They also benefit other sentient beings, such as celestial deities, Bodhisattvas, Pratyekabuddhas, Śrāvakas, Asuras, beings in hell, animals, and hungry ghosts, all of whom are sentient beings evolved by Shàng Cāng, and are cared for, protected, and blessed by Shàng Cāng. Otherwise, how could the countless spirits in the mundane world return to their origin? It would be like seeking fish in a tree!
Therefore, all sentient beings in the world, whether already achieved, not yet achieved, or capable of future achievement, are encompassed in this protective combination, which must benefit the sentient beings in the Three Thousand Great Thousand Worlds. In the sentient world, the path of cultivation is transformed into sustenance, thereby gaining authenticity. Whether or not they can achieve this is not certain!
Can the sentient beings in the Three Thousand Great Thousand Worlds ascend to a higher level? This ascent, from one level to another, is achieved through the accumulation of accomplishments, leading to a return to their original state, surpassing their original nature, and reaching even greater paths and stages. In the sentient world, all spirits, whether good or bad, virtuous or wicked, noble or humble, righteous or evil, are treated with impartiality and equality!
In the vast universe, the protection of sentient beings is extended to all who have attained the Dao, whether they be Immortals, Buddhas, or Bodhisattvas. Moreover, these Immortals, Buddhas, and Bodhisattvas cannot ignore the human beings mired in the Five Turbidities of the Evil World, allowing them to live and die on their own. This would be extremely difficult and a cruel act towards the Original Spiritual Children, and it would not meet the basic conditions of compassion.
While the Immortals, Buddhas, and Bodhisattvas are intent on saving sentient beings, it is uncertain whether the sentient beings in the Three Thousand Great Thousand Worlds can empathize and willingly accept salvation and fulfillment. This decision hinges on whether they can change their mindset. All sentient beings in the world, the Original Spiritual Children, possess the 'Essence of the Buddha,' which is the 'Buddha Seed.'
Can they manifest the 'Light of the Buddha,' the 'Radiance of the Buddha,' the 'Realm of the Buddha’s Supernatural Powers,' and the 'Realm of the Buddha’s Wisdom and Supernatural Powers'? This requires passing through the 'Nine Grades of the Lotus Platform' for熏陶 (cultivation) and teaching. After completing the eighty-one stages of the teaching course, they must accumulate 'Blessings and Virtue' and 'Merit and Inner Fruit.'
One must seek boundless Wisdom above and transform the countless spirits below in the world of sentient beings. Accumulating the fullness of Blessings and Virtue, Merit, and Wisdom, one can gradually ascend and grow. Only by achieving this for oneself can one then transform others, leading them to the rank of Buddha, which is precisely the 'Golden Lotus Throne'.
The workings of heaven and earth are guided by the Immortals, Buddhas, and Bodhisattvas to ferry the countless spirits. How can they ferry these spirits if 'heaven does not speak and earth does not respond'? It is necessary for those who exist in the solar system and the void, including Immortals, Buddhas, Bodhisattvas, and noble deities, to participate together in the evolution, transforming the fallen beings and thus accumulating the necessary resources and courses of teaching and transformation.
Regardless of race, realm, or status of Immortals, Buddhas, noble deities, and Bodhisattvas, one must pass through each level to ascend, thereby surpassing the current realm. In the process of the evolution of the Great Way, the evolution of heaven and earth, the evolution of the Infinite, the void, and the universe, all Original Spiritual Children and Buddha's disciples will gain substantial benefits and achievements.
One can accumulate achievements and ranks step by step, amassing boundless Wisdom and inexhaustible Blessings and Virtue, building merit and elevating inner nature. This is precisely to transform and improve this world, to achieve and evolve the entire process, thereby surviving in the Three Thousand Great Thousand Worlds, engaging in all evolution, progress, and the creation of blessings.
Not only can one benefit oneself, but also benefit the spirits (beings). Thus, the compassion of the Azure Heaven, the compassion of Immortals, Buddhas, noble deities, and Bodhisattvas, lies herein. They participate in the overall evolution of the Great Way, and even in the negative aspects, they elevate and perfect the spirits, providing them with the means to accumulate substantial achievements.
Heaven and earth are imbued with sentiment, and all beings are filled with love, including all Immortals, Buddhas, Bodhisattvas, and noble deities, as well as all earthly spirits, demons, and monsters. This leads to the transformation of the spirits in the world of sentiment, and the achievements gained through negative experiences are often more profound and memorable, establishing the resources for transformation and achievement.
There is a special mission in heaven and earth, and Immortals, Buddhas, noble deities, Asuras, and all mountain spirits, water spirits, demons, and monsters are also among the sentient beings of this world. They are perfected through negative experiences, thus aligning with all evolution, all processes, all achievements, all fulfillment, all Blessings and Virtue, and all Wisdom accumulated.
Sentient spirits, carefully reflect on whether the process is indeed such. It is through the perfection of all beings, both righteous and evil, that the sentient world is completed. Can one achieve this? It depends on whether one takes oneself as the master or wanders lost in the Five Turbidities of the Evil World, allowing desires to bury and sink oneself.
One must observe whether one can be the master of oneself, or merely a slave to desires and oneself! In facing all the righteous and evil sentient beings of the universe, one must consider how to meet their achievements with a heart of gratitude! One must be able to break through difficulties, and in the journey of life, accumulate much experience, thereby expanding wisdom.
After returning, all provisions will be incomparably abundant! One can express gratitude for the virtues of the evolution of heaven and earth, the virtues of the evolution of the Infinite, the virtues of the evolution of the void, and the virtues of all the celestial immortals, Buddhas, Bodhisattvas, and noble deities. One can also express gratitude to the asuras, ghosts, and spirits of the sentient world, whether righteous or evil, for their contributions to the evolution of all beings.
One must decide based on the uprightness of one's own Mind and Nature! One cannot simply label them as evil spirits, for all sentient beings in heaven and earth, regardless of race or species, are part of the evolution of heaven and earth, the evolution of the Great Way, and the evolution of the universe. Deeply contemplating this, one will surely gain clarity and be able to smile with understanding.
The rank of Bodhisattva has not yet reached the stage of transcendent achievement; it is merely the return to one's original place on the ninefold lotus throne. If one cannot transcend and return, it will be difficult to achieve the golden lotus throne and ascend. This is accomplished by the Mahāyāna Bodhisattva Practice, which awakens the sentient world and leads to the lotus realm of the Buddhas, the true reality!
The Buddha's realm transcends the Four Noble Truths, 
In the vast universe, one roams with ease.
As one comes and goes, the truth remains, 
Rescuing sentient beings, they return and leap.
With the first subtle recognition, one enters, 
The second subtle recognition, the root cause unfolds.
The third subtle recognition, the light shines, 
The fourth subtle recognition, wisdom arranges.
In the human world, Yin and Yang are in mutual opposition, forming Heaven and Earth, the Two Forms. They return to the Supreme Ultimate, and from the Supreme Ultimate, they return to the Infinite. Before this, they must first pass through the stage of pure unity, which is the synthesis of the Five Teachings into ‘One Returns to Pure Unity.’ In this unity, there is no duality, and it is the original nature of all beings, the pure heart of the child.
Without thinking of good or evil, in the state of stillness and silence, one is free from thoughts and concepts, thus transcending.
The realm of neither thought nor non-thought is the return to the original state of ‘Amala Consciousness.’ This has not yet been transcended; one must accumulate the necessary resources and seek Wisdom and Blessings and Virtue, then help others to transcend as well. Such conditions are exceedingly rare in the human world!
Through the scriptures, human beings will understand all of this. However, if this understanding is limited, it is very difficult to truly grasp the profound meanings within. It is necessary to have a broader perspective and a more open heart, to appreciate the ‘Four Noble Truths’ and strive for higher attainment, the conditions for which are rare and precious.
第卅一回 博愛平等
Lord of the Christian Faith, Jehovah
March 16, 1999, the 29th day of the first month of the year Ji Mao (1999)
Jesus descends to the Hall of Reverent Heart, spreading the gospel of harmony and peace.
Universal love and benevolence save the masses, together advancing the Great Dao and the Truth.
Human beings, in their faith in the Five Teachings, practice according to the religion they have chosen. Regardless of which religion, in the Pre-heaven state, there is no distinction. Due to the transmission and interpretation by later generations, people have imposed their own interpretations, thus establishing religions as distinct ‘teachings.’ Originally, there was no such distinction among the teachings, but this has been the result of subsequent interpretations and impositions.
All Five Teachings have been passed down to later generations, who have used them to organize and gather followers, erecting high fences around themselves. In the past, the environment did not allow for the free exchange with other teachings, nor could the Truth be used to guide and save humanity. Thus, without such fences, it was impossible to establish rules for believers.
For believers, it is impossible to cultivate themselves using the Truth. The Azure Heaven has bestowed the name 'religion' upon each lineage, and what religion can offer is a sense of stability and peace to the heart. It also fosters a realm of 'benevolence, justice, equality, and harmony,' which is the true path.
It is through the collective action of humanity that the principles of 'equality and benevolence' are promoted in every teaching. Due to the norms established by later generations, it has been difficult to systematically guide the cultivation environment of the past. Thus, it took several decades or centuries for religions to arise, serving as a refuge for faith.
In the development of religions, whether it is the present Five Great Teachings or the myriad religious lineages, none should deviate from the original essence of the Five Teachings as transmitted by the sages. All will be affirmed and recognized by Heaven, provided they adhere to the principles of 'equality and benevolence' in guiding the faith and cultivation of humanity.
In fact, it is not about attacking or excluding other religions. One should not claim that one's own religion is the greatest, highest, best, or most capable of transcending life and death, nor should other religious lineages be belittled and looked down upon as the lowest and most insignificant. Such actions already depart from the 'benevolence and equality' of the Azure Heaven.
While the gospel of Heaven is widely spread, it is established according to the time, place, and environment. Therefore, 'benevolence and equality' are the fundamental principles created and advocated by the Infinite. However, due to individual actions in protecting their own teachings, religious lineages may attack and belittle each other, alas!
In order to maintain the authority of one's own faith, individuals may belittle and look down upon other religious lineages. This is not the attitude that the sages intended when they established the teachings. Although such actions are meant to protect the faith, they are hard to reconcile with the principles of 'benevolence and equality' and deviate from all justice and fairness.
The vast universe is guided by individual karmic conditions, and each person's method and choice of cultivation will differ. Religious faith varies from person to person, depending on their interests and chosen beliefs. This results in each person cultivating their own path, each person overcoming their own karmic obstacles, and each person resolving their own cause and effect, thereby aligning with the principle of fairness.
Christianity and Catholicism, when they spread from the Western Regions to the Eastern Land, were able to integrate into the Eastern Land. This was due to their practice of 'universal love and equality.' Thus, Christianity and Catholicism have been absorbed into the hearts of the people of the Eastern Land, causing a great religious upheaval and forming the basis for future changes in faith.
In the past, the religions of the Eastern Land were insular, not treating other faiths as equals, let alone practicing universal love. They lacked the spirit of equality towards humanity. How much could people truly understand about 'the Lord and Amen'? When the Azure Heaven first opened the cosmos, it also initiated the evolutionary process of heaven and earth.
This evolutionary process was extended to the myriad beings within the vast universe. The great cosmos is not limited to humans alone but also includes many sentient and non-sentient beings, plants, and animals, all of which participate in the evolutionary function. The realization of these beings is precisely 'the Lord and Amen'! This is the essence of human faith.
The Lord and Amen! These are the supreme beings that ordinary people cannot fully comprehend, the primordial creators of heaven and earth, known by various names such as 'the Primordial Heavenly Sovereign' and others. It is thus! They must treat all beings with equality and universal love, and spread the gospel throughout the world to promote this great transformation.
Regardless of the religion or lineage one follows, the same principle applies. In the present era, religions are gradually integrating the spirit of universal love and equality, which is also a process of the Four Immeasurables. This is for the sake of the equality of all beings. The Buddha is called the Awakened One, and the Lord's universal love also makes Him a great prophet and an Awakened One. Understanding this, adhering to any religion does not deviate from the path.
This is a matter of personal interest and karmic conditions for each being! There should be no distinction between one another, which is the spirit of universal love and the principle of equality in religion and for all beings. The universe provides not only this but also aims to achieve the state where one feels the hunger and thirst of others as one's own, and the suffering of others as one's own, which is in line with the spirit of the Lord's universal love.
The spirit of Christianity is universal love, and the Lord's governance and salvation should be embraced.
Worship the one and only God, the Heavenly Father's compassion and faith in me should be cherished.
The Five Teachings are all equal, one flower with five petals spreads their glory.
Red flowers need green leaves to shine, each guiding others to auspicious signs.
We hope that the world of sentient beings can be like this, where there is no distinction and no conflict among religions, and this is the true essence. Believing in any religion is a form of spiritual寄托 (reliance)! By transforming the strengths of other religions into nourishment, we can better integrate into the broad love and equality, the Four Immeasurables, in the millennium to come! Amen!
第卅二回 清真自然
The Prophet of Islam, Muhammad
March 19, 1999, the 5th day of the second month of the Ji Mao year
Returning to Heaven must rely on religion, teaching and transforming the masses is the main goal.
Muhammad first arrives, and the purity of Islam naturally dispels Yè Zhàng (Karmic obstacles).
In the process of human survival, people often defend their own religious beliefs to uphold the dignity of their religion, which can affect the karmic conditions for the teaching and transformation of other religions. This creates an attitude of 'my religion is superior, others are inferior,' and the belief that only one's own religion can be propagated.
In the mindset of defending one's religion, it is common to undermine the beliefs of other groups, which forms obstacles for others and their religions. This leads to the glorification of one's own religion and the denigration of others as lowly and difficult to achieve. It is precisely because of this that religious conflicts arise.
Such actions are not in line with the original intentions of the Five Teachings' holy sages, who advocated a spirit of universal love and equality. The teachings of the 'Hui' (Islamic) tradition emphasize 'purity and Wú Wéi (Non-Action)', a natural and spontaneous faith in 'Allah', which provides both spiritual and practical support to its believers.
Furthermore, the guidance and continuation of the 'Hui' (Islamic) state are rooted in the principles of 'purity, spontaneity, and Wú Wéi (Non-Action)'. These principles guide the faithful to return and worship, and 'purity' refers to a clear and genuine spirituality, which every human being inherently possesses.
Not because of their descent into the world and birth in any particular region, should they act in ways that benefit only themselves. Only by acting in accordance with their Original Nature can they bring blessings and further the transformation of the myriad spirits. Through 'clear and genuine spirituality', every spirit that descends into the world can return to its original Xiān Tiān (Pre-heaven) clarity and purity.
Allah has a unique Shǐ Mìng (Mission) among religions, and the faith of the 'Hui' (Islamic) tradition was received in the past with a great Xiān Tiān (Pre-heaven) mandate. When it was brought to European countries, it had to adapt to local customs and cultural teachings. Notably, the teaching of 'abstaining from all meat' was misinterpreted as 'abstaining from pork'.
This has already deviated from the original intentions of the establishment and continuation of the faith. Today, it has even undergone significant changes, straying far from religious and faith equality. It has completely disregarded the boundaries of purity, spontaneity, and Wú Wéi (Non-Action). Especially in the current conflicts in Eastern European countries, the actions taken in the name of protecting the faith, the state, and the family have ignored the suffering of the people.
Will these actions lead to global conflict in the future? The decision lies within this period. A slight misstep could trigger international turmoil, placing the lives and property of people in the terror of war, which is not what Shàng Cāng (The Azure Heaven) wishes to see. It is necessary to take precautions to prevent such a catastrophic war from occurring.
Purity is Wú Wéi (Non-Action), purity is spontaneity. In the religious names and forms bestowed by Shàng Cāng (The Azure Heaven), if one cannot practice Wú Wéi (Non-Action), if one cannot achieve equality, if one cannot be natural, it is due to human factors and artificial constructs! This makes it difficult to integrate with the needs of the present era. How can we transform humanistic ideals into great compassion and grace for the myriad beings?
The 'Hui' (Islamic) tradition's principles of purity, Wú Wéi (Non-Action), and spontaneity are meant to achieve the transformation of the myriad spirits. However, if we observe the 'Hui' (Islamic) tradition in Eastern Europe, it has already sunk into decline and deviated from its original intentions. The misguidance caused by human actions, though claimed to be protective of the faith, has already departed from the principles of 'purity and Wú Wéi (Non-Action)' and 'natural equality'.
Due to the suffering of the people, it is difficult to guide their Self-nature back to its original state. Therefore, the holy immortals and sages of the Azure Heaven have already come to the lands of Eastern Europe to mitigate this calamity and save the world from the ravages of war. I, who preside over the teaching and transformation of Islam, have also taken time from my busy schedule to participate in the writing of this Heavenly Book.
Thus, we should all strive together in the purity, Non-Action, and naturalness of the Great Way. We must not follow the misguided views of the leaders of Islam, who believe they are genuinely protecting their faith, but in fact have already deviated from the principles of equality among religions, equality of faith, and equality of Self-nature.
This kind of protective intent is caused by human error and mistaken beliefs, leading to the calamity in the lands of Eastern Europe. It is truly unwise and should not have happened. The purity, Non-Action, and naturalness of the Great Way are the essential qualities that the Azure Heaven has evolved. No religious tradition can depart from these principles.
Moreover, no religion should deviate from the natural evolution of the Great Way. Regardless of any new religious movements that may arise in the future, they must take this as their Guiding Standard. This embodies the spirit of equality and universal love, which is more in line with the teachings of Islam. The Great Way of purity, Non-Action, and naturalness fosters mutual equality and harmony among religions.
The clear and pure Original Nature, 
truly unfolds in its own process.
The establishment of Islam is through Non-Action, 
following the natural Great Way with intent.
All beings are dear and close, 
rarely seen are those who transform into sentient life.
Silently practicing the Way, one sees the Original Nature, 
virtue in the world is forever passed on in the heart.
Let us all encourage each other! And for those who have a karmic connection with the practice of Islam, may this serve as a testament to the Pre-heaven Infinite Great Way, as it is precisely expounded here! Thus, the natural and Non-Action of Islam can also align with the teachings of Buddhism and Daoism, complementing each other and harmonizing all religions.
Furthermore, it is said: 'One body of universal love, one body of equality, one body of purity, one body of Non-Action, one body of nature, one body of the Great Way'! On my first descent, I pray that 'Allah' bestows blessings upon all the deities and virtuous beings in the Chongxin Hall. Blessings! Blessings! Due to the urgency of the situation, I must quickly return to Eastern Europe. Until we meet again!
第卅三回 佛國清淨
Ancient Buddha Daoji of Nanping
March 23, 1999, the 6th day of the second month of the year Ji Mao (己卯年二月初六日（二）)
Ancient Buddha Daoji expounds the Principle,
Proclaiming the return of the Original Nature.
Amidst the blessings, we gather on the stage,
The Pure Land of the Buddha is Non-Action.
The Four Noble Truths of the Buddha-realm: one must have a crystal-clear and radiant essence to provide the necessary conditions for the transformation of all sentient beings. In the Three thousand great thousand worlds, it is essential to systematically organize thoughts to achieve one's own accumulation of merit, which in turn makes it possible to transform oneself and cultivate the Original Spiritual Children to their full potential.
Not only does one enter the 'Four Stages of the Buddha-realm,' but because of these Four Noble Truths, one can penetrate all things without obstruction, leading to the 'Pure Land of the Buddha.' The Buddha also says, 'All sentient beings possess Buddha-nature,' thus revealing the true nature of 'Original Enlightenment.' After descending to the world, these beings are often deluded by the Five Dusts.
In the Five Turbidities of the Evil World, even the original position of one's descent is forgotten due to the delusion of the womb. In such a turbid body, purity is unattainable, and it is even more difficult to elevate the inherent causes of one's own cultivation. Due to the delusion of the Five Leaks, all sentient beings are ensnared in the mundane world, which is the root cause of their impurity.
This impurity must be purified through religious cultivation, so that the Ālaya consciousness in the field of the eight consciousnesses may enter the Amala Consciousness, thereby achieving a pure and pristine essence. Thus, 'Purity' is the essential nourishment that all Immortals, Buddhas, and Bodhisattvas must possess, thoroughly illuminating and pervading all, while remaining spotless and unblemished!
However, the Original Spiritual Children, all influenced by the five impure and evil energies of heaven and earth, fundamentally cannot purify their bodies tainted by the five leaks. If they could achieve 'Purity,' it would mean they have a pure and pristine essence, thereby transcending the spatial constraints of the Three Realms and breaking free from the cycle of Saṃsāra and mutual limitations.
Only by attaining a crystalline and transparent spiritual body can one surpass and grow. Yet, the Original Spiritual Children, all affected by the evil and impure energies of heaven and earth, find it difficult to transcend such limitations and constraints, thus becoming ensnared in the cycle of Saṃsāra.
The Pure Buddha Land: a world of Non-Action and selflessness, where the lotus blooms. To enter this realm, one must possess boundless blessings and virtue and infinite wisdom, with both blessings and virtue and wisdom fully developed. This is true for all Immortals, Saints, Buddhas, and Bodhisattvas who have already attained the Way!
To transmit this purity to the human world, so that the countless Original Spiritual Children in the sentient world can continue to receive it without interruption, it must be sustained by the sunlight that shines upon the living space, forever illuminating the Three Thousand Great Thousand Worlds, and protecting all sentient and insentient beings with its radiance.
The radiance is the result of the evolution of heaven and earth, the void, the Infinite, and the Great Way, leading to the Suchness of nature. It is unbiased, unselfish, and unshaded, and the countless Original Spiritual Children can feel it without obstruction. This is the true radiance of the sun and moon, akin to the light of the Buddha.
When the Buddha's light and the radiance of the sun and moon shine together, the Original Spiritual Children in the mundane world cannot see this light with their physical eyes. This is not because the Buddha's light is less brilliant than the sun and moon's radiance; rather, it is because the Original Spiritual Children find it difficult to perceive the Buddha's light due to the limitations of their physical eyes, making it hard to see the brilliance of the 'Buddha Light.'
In the sky, there is a warm and harmonious light that shines and protects all sentient beings in heaven and earth. The compassionate light of the 'Buddha Light' will surely shine alongside the light of the sun and moon, illuminating the Three Thousand Great Thousand Worlds and bestowing blessings upon all sentient beings.
The Pure Buddha Land: Originally characterized by Wú Wéi (Non-Action) and selflessness, the Pure Land of the Buddha is also such. Those who can achieve this realm are not among the spirits of the mundane world who can realize it. It is necessary to illuminate the spirits of the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and celestial deities, as well as the spirits of the Asuras, Hell, Hungry Ghosts, and Animals, with the radiance of light.
Because the Pure Buddha Land, in the Lotus World, rises above the mire without being stained, it can more fully release the fragrance of its flowers. The branches and leaves, along with the roots and stems, store the seeds of the lotus within the flower head and stem, allowing the lotus to bloom even larger and more beautiful, with the leaves and stems expanding in the Pure Lotus World.
The size of the flowers is closely related to one’s merits, Fú Dé (Blessings and Virtue), and Zhì Huì (Wisdom). The more abundant one’s merits, Fú Dé, and Zhì Huì, the more numerous and rich the flowers and their stamens, making them larger and more beautiful. In comparison, they far surpass ordinary lotuses, and in reality, they are many times larger.
The Pure Lotus: Rising above the mire without being stained, the 'Golden Lotus Platform' further connects and achieves the 'Nine Grades of the Lotus Platform.' However, without passing through the eighty-one stages of the 'Nine Grades of the Lotus Platform,' reaching the 'Golden Lotus Platform' is said to be difficult! Moreover, it is fundamentally difficult to enter the Lotus World of the Buddha Land.
The 'Golden Lotus Platform' surpasses the lotus world of the mundane realm. Since there is no mire, how can there be a need to rise above it? It is already pure and flawless. If so, this realm has already entered the 'Pure Buddha Land.' The Buddha Land is fully complete; the more complete it is, the larger and more beautiful the flowers and their stamens.
The light emitted is brighter and more far-reaching, promoting the 'Golden Lotus Platform.' It is necessary to pass through the 'Nine Grades of the Lotus Platform' to achieve any success, for the 'Nine Grades of the Lotus Platform' are already free from mire, and the 'Golden Lotus Platform' is even more transcendent and novel, how could it be stained by mire?
The lotus world of the 'Nine Grades of the Lotus Platform' is fundamentally different from the lotus world of the 'Golden Lotus Platform' in the Buddha Land. The Pure Land of the Buddha is fully complete; the more complete it is, the larger and more beautiful the lotus flowers and their stamens, and the more radiant the light they emit.
To achieve such a realm, it is necessary to possess abundant Fú Dé, merits, and Zhì Huì. This determines the size of the 'Golden Lotus Platform.' It is believed that step by step, through the accumulation of Dé Xìng (Virtuous Nature) and merits in the human world, one’s actions are promoted, providing the necessary resources for growth and future achievements.
The Buddha possesses all perfection and can further achieve full enlightenment, awakening others with purity and Wú Wéi. To manifest the Buddha’s light, one must transform oneself and the Original Spiritual Children into sustenance for the sentient world, thus providing them with guidelines, norms, and direction, ensuring their return to: the Pure Lotus World, the Buddha’s Pure Land!
The Buddha’s realm spans the stars, unknown to humankind.
If it is said to still be in the human world, the error is vast and hard to clarify.
The Pure World remains unstained by dust, the True Kingdom of Heaven is thus real.
Existing for countless eons, it has long been complete, surpassing all to ascend.
Tonight! Amidst the blessings, I descend to the Hall of Veneration, observing this atmosphere, steadfast resolve, and Jīng Jìn, truly filling my heart with admiration and joy! The enduring works of the Hall of Veneration, the 'Dà Dào Series of Heavenly Books,' guide and achieve the enlightenment of all sentient beings, providing them with the means to return, which is the true essence!
第卅四回 大道無為
Supreme混Yuan, Ancestor Hongjun
March 26, 1999, the ninth day of the second month of the year Ji Mao (5)
The Supreme One blends the primordial elements, opening the gates of heaven and earth;
Ancestor Hongjun bestows his grace, the Great Dao unfolds without effort, guiding all beings to the Infinite.
The Great Dao: It is the principle that both heaven and earth follow. In the process of religious teaching, it serves as the guiding course for all living beings. The Great Dao naturally nurtures the universe's operations, whether in the void or the Infinite, all adhere to this principle. This condition provides a set of guidelines for heaven and earth to follow.
The Great Dao evolves within heaven and earth, affecting all human beings and living creatures. It is the source of all species that the Great Dao has evolved and the means by which it provides all beings with the resources for transcendence. From a religious perspective, the 'Confucian actions' respect heaven and follow the earth, providing a set of guidelines for all living beings.
In the context of the Infinite: The Great Dao is the foundation of the entire evolutionary process, allowing all sentient and non-sentient beings in the world to experience it deeply. This process transcends the original state of being, and the Infinite plays the role of purifying and calming the human world to elevate the spirit.
Regarding the 'Infinite': it is based on Daoist principles, though the Buddhist tradition may find it difficult to accept such terminology. Confucianism rarely discusses the 'Infinite'. However, this is not a term exclusive to Daoism, as 'the Infinite of the void' is precisely the process through which the Great Dao evolves, using humans as the fundamental basis for the sentient world.
In the transmission of both 'Buddhism and Daoism, or Confucianism', the focus is on transforming human thought and perception. By embracing purity and non-action in alignment with the Great Dao, all sentient beings can realize that life should not be lived for oneself alone. Buddhism can elevate this realm, refining the process to a higher level.
The transmission of Buddhist scriptures aligns with this principle. It is essential to use the achievements of the Buddha to establish the foundation of teaching for humans in the world. This also maintains the balance between 'ascending and descending' in human thought and perception. Whether one can, through cultivation in this life, achieve 'ascension and transcendence, or descend into Saṃsāra', depends on this.
As transmitted through the Buddhist scriptures, this principle is indeed upheld, whereby the attainment of the Buddha’s rank serves as the foundation for teaching and transforming humanity in the world. It also maintains the pivotal point of ‘ascending or descending’ in human thought and belief; whether one can, through cultivation in this life, achieve ‘ascension and transcendence, or fall into the cycle of rebirth’!
One must achieve one's own position of accomplishment; otherwise, the desire to 'ascend' may be difficult to fulfill! In pursuing transcendence, the 'original spirit' must be further purified, and this norm is a necessary condition to follow. Since the Great Way is natural and non-action, all human beings are merely species evolved from the Great Way.
One must take action oneself: in harmony with the evolution of Heaven and Earth, the evolution of the Infinite, and the evolution of the Great Way, to create the conditions for personal achievement. In the process of transcendence, if one relies on Daoist classics, much is already lacking today. Moreover, Daoist classics are divided into many different schools, making it difficult for the world to accept them.
In the creation of virtuous books, the conditions of each hall play a significant role. To achieve a Heavenly Book as desired by the Azure Heaven, all conditions and actions must be carefully observed and determined. This can lead to any form of teaching and transformation, and should be adapted to the current trends and environments, resulting in the composition of travelogues!
In the future of religious teachings, there is a pattern of inheritance. This karmic condition has opened the course of teaching and transformation for the Confucian Divine Religion, which has now been over fifty years. Its development has been through the process of teaching in Taiwan, forming a righteous and benevolent energy that rises to the heavens, and the Azure Heaven has observed this benevolent energy to promote its teachings.
This energy fills the space between Heaven and Earth on the precious island, and can harmonize with the righteous energy of Heaven and Earth. Thus, the Azure Heaven's will and conditions are continuously manifested in various virtuous books, and some can be summarized into past systems to facilitate the salvation of the hall. This is to achieve the region's completeness, and such karmic conditions indeed have their effects.
Such karmic conditions: in the midst of technological civilization, have become past conditions for teaching and transformation. The changes in their effectiveness today are indeed a matter of decline. Therefore, the Azure Heaven has altered this function to elevate it: the true transmitters of Heavenly sounds are granted the 'Heavenly Pen Name,' and those who can perform this sacred duty will be rigorously evaluated to ensure their success.
Chongxin Hall does not establish itself through the Confucian Divine Religion but uses the Confucian Sage Teaching as its foundation. It advocates the essence of Confucianism, Daoism, Buddhism, Heavenly Dao, Christianity, and Islam. One must achieve one's own original spirit as a condition for success, and only after achieving oneself can one then help others to ascend. This is based on observing each person's conditions, aspirations, and responsibilities to facilitate their success.
Heaven and Earth are non-action, and the Great Way is also non-action. Human beings, however, achieve the state of non-action through active effort. Only by harmonizing with the Great Way can one reach the state of non-action. This 'non-action within non-action' is the conduct that Heaven and Earth jointly revere, and it is necessary for humans to attain this state.
Only through active effort can one achieve something, and thus transcend to Non-Action. This is precisely the process by which the Great Way unfolds, as the Azure Heaven treats all beings equally, without any bias or unfairness, embracing all with impartial love. How then can the world come to understand: that within active effort lies the condition to reach Non-Action!
Through active effort, the original driving force of the convergence of causes and conditions is set in motion, thereby purifying heaven and earth and enhancing human well-being. Since all beings coexist within the cosmos, forming a shared community of life, and given the vast expanse of heaven and earth compared to the brevity of human life, it is truly a matter of helplessness!
If we consider the survival conditions of humans within heaven and earth, how should the teaching and transformation process be conducted? It should be in accordance with the virtues of heaven and earth! However, can human virtues also align with this? Not necessarily! Therefore, the Great Way is natural and Non-Action, while humans must engage in active effort to achieve it, and thereby elevate to Non-Action.
If one can possess such conditions and attain such a realm, it is already the realm of the actions of Buddhas, Bodhisattvas, immortals, and sages, and one has already achieved the state of enlightenment. This elevation transforms the Non-Action of heaven and earth, from the creation of the universe, to the purpose of transcending humanity, and it is all part of the process that the Azure Heaven unfolds.
In any corner of the heavens, this is the same, a shared participation in the unfolding process, elevating all sentient and non-sentient beings to a state that surpasses the basic elements of human existence, reaching the realm of the transcendent and the holy, the ranks of immortals, Buddhas, and Bodhisattvas. One wonders if sentient humans are willing to advance along this path?
The series of the Great Way's heavenly books, rare and true in the human world.
Far surpassing the scriptures of religions, suitable for the wisdom of the present age to soar.
The Azure Heaven acts through Non-Action, elevating all sentient beings.
Benefit oneself and others to transcend, return to perfection and spread the good word
This karmic condition must be elevated and surpassed in the present. If one already possesses the resources in the human world, it can be said that one is already walking the path of immortals, Buddhas, and Bodhisattvas. Why worry that the next life (future) cannot transcend? If one can clearly understand, one can act accordingly! This also fosters growth and benefit through one's own efforts in the present, ha ha!
第卅五回 仙神聖道
Emperor Shennong
April 2, 1999, the 16th day of the second month of the year Ji Mao (5)
The divine path sets forth to guide the lost, the fields of the nation nourish the spirits of the earth.
The great emperor's virtue is seen in his tasting of a hundred herbs, the sacred way reveals the Self-nature.
The evolution of the Infinite brings about the achievement of sentient beings in the mundane world, which is accomplished through the Self-nature. It is necessary to possess the conditions of 'boundless blessings and virtue, infinite wisdom and prajñā.' This must be determined by one's own actions and conduct. Whether one desires to achieve or to sink, it must be through one's own actions, and whether the Original Nature is manifested must also be observed.
When the spirits descend into the human realm, they often encounter the confusion of the five dusts. They frequently sell themselves for a small gain, and even more so, they are often influenced by the benefits of life, which can obscure the Self-nature. The spirits have already sunk into the external world and may even find themselves in a difficult situation to reverse!
Buddha-nature and Self-nature: these are the differences that arise after the spirits descend into the human realm, and they are determined by individual actions and conduct. This is the dividing point between 'ascending and sinking.' One's habitual nature will be used in the process of life, and thus, all beings have the conditions to achieve the state of immortals and Buddhas. Whether one can make the right choice is up to oneself!
This is also the process of changing one's past negative habits and latent causes, which is the fundamental requirement for transformation. It is because the multitude of spiritual beings often wrap their self-nature and Buddha-nature in trivial matters, making it even more difficult to manifest their true heart and self-nature, which are the essence of the Buddha, and thus they cannot reveal their true nature.
One's actions and deeds determine the realm of achievement; regarding the 'Way of Immortals, Deities, and Saints' in the three teachings: if lacking in the Buddha and Dao, it is even more difficult to manifest in the boundless sky of the Three Thousand Great Thousand Worlds. Whether already achieved or yet to achieve the status of 'Immortal, Deity, Saint, or Buddha,' they must be the accomplishments of the multitude of spiritual beings, seeking boundless blessings and infinite wisdom eternally.
There is not a single deity who can escape this! If one can escape, they are already an Immortal, Deity, Saint, or Buddha, having long transcended the saṃsāra of the Three Realms. The compassion of Immortals, Deities, Saints, and Buddhas is such that they regard all the multitude of spiritual beings as their own children, descending repeatedly to the world to widely save those who are mired in the Five Turbidities of the Evil World.
In teaching these mired spiritual beings, they expound the Dharma in various ways and establish numerous halls, all with the aim of guiding the spiritual beings back to their original positions, enabling them to surpass their own stages of accumulation. Therefore, in the Way of Immortals, Deities, Saints, and Buddhas, there is compassion, joyous giving, and willingness, which are the means to achieve the stage of accumulation.
If we consider that Immortals, Deities, Saints, and Buddhas are beings who have already attained the Dao, the spiritual beings in the mundane world all encounter the sinking of their self-nature and Buddha-nature. This makes it very difficult for their self-nature and Buddha-nature to align with the Infinite, to merge with the void, or to integrate with the evolution of the universe. It is precisely this that leads to the expansion of personal 'selfish desires.'
Such actions also lead to personal obstacles and limitations that are difficult to overcome, making it hard to even realize one's own sinking. Moreover, they may take pride in themselves, believing that they can achieve something in the future through religious purification, without understanding the blind spots in their cultivation and survival, which are exactly like this!
Each person's cultivation yields their own results, they must understand and act on their own behalf.
Cause and effect are repaid by oneself, each person must take responsibility for eliminating karma and atoning for faults.
The path of Immortals, Deities, Sages, and Buddhas enables the Original Spiritual Children who have descended to the mortal realm to achieve their potential, without any distinction among religious lineages. This is the norm of 'The Great Way is equal, cultivation is equal, religion is equal, and Self-nature is equal.' Only through the selfless actions of any Immortal, Deity, Sage, or Buddha can the multitudes and The Great Way be uplifted.
It is about transforming one's perspective on cultivation, avoiding rigid fixation. Do not assume that the merits you accumulate after your passing will contribute to religion, society, and state, or to teaching and transformation. Such a rigid fixation on personal merit will make it difficult to ascend to the heavenly realms, let alone to be on par with Immortals, Deities, Sages, and Buddhas. Reflect on this and you will understand!
The process of equal teaching and transformation is based on the accumulation of foundational virtues. Through this achievement, one can further transform the sentient beings in the world, leading both oneself and others to fulfillment. This also highlights The Great Way and elevates oneself to a higher state. However, transcendence is merely a realm and title for Immortals, Deities, Sages, and Buddhas!
Those who can sacrifice and dedicate themselves to the masses and The Great Way are substantively recognized and affirmed by The Azure Heaven. This dedication to the fulfillment of all beings transforms the myriad sentient and non-sentient beings into the seeds of becoming Immortals, Deities, Sages, and Buddhas. Regardless of the future world, the aim is to ensure that the masses can achieve and surpass their current state.
The 'Dà Dào Series' heavenly books of the Chóng Xīn Hall have entered a more refined stage of thought transformation. For the various external factors in the mortal world, if they are not purified through 'the washing of Truth,' it will be difficult to accumulate the substantial virtues necessary for return. These virtues form the foundation upon which The Great Way can uplift the masses.
Eternal writings on Truth,   achieving boundless virtue for the Original Spiritual Children
Wisdom unfolds, guiding the return,   The Great Way series endures forever
The path of Immortals and Deities transforms the sentient,   bringing new blessings to the Original Spiritual Children
The blessings of the Azure Heaven are countless; learning and growth lead to the path of return.
Each volume of the Heavenly Scriptures, truly brings comfort to the Azure Heaven! It is also the result of the aspirations of the revered deities and spirits! Moreover, it is the great vow of the 'Principle Brush' from the Pre-heaven, to achieve for the myriad beings, a cause to be felt and celebrated! May it continue to guide and redeem the countless spirits in the Three thousand great thousand worlds, bringing them back home! Congratulations! Congratulations!
第三十六回 圓滿超越
Emperor Fuxi
April 6, 1999, the 20th day of the second month of the year Ji Mao (己卯)
Rising to rescue the myriad spirits, Fuxi descends to write with reverence;
The blessings of the Great Emperor fill the void, completeness welcomes the original heart.
The path of the Immortals, Deities, Saints, and Buddhas: it is to guide the myriad spirits to return to their original level, and then enter a more transcendent realm. The goal is to ensure that the spirits in the Three thousand great thousand worlds can all resonate with this, to accumulate the necessary blessings and virtue and boundless wisdom.
To reach this realm and transcend to a higher level, one must achieve 'completeness.' This will lead to an even greater manifestation beyond one's original self. Completeness is the primary condition for every Immortal, Deity, Saint, and Buddha, and it is essential to undergo the process and actions of completeness.
Every Immortal, Deity, Saint, and Buddha must adhere to this condition, treating all sentient and non-sentient beings alike! They must transcend their original level through completeness, thus breaking free from the repetitive cycle of Saṃsāra and creating opportunities for growth.
The process of evolution of heaven and earth, the process of evolution of the void, and the process of evolution of the Infinite are all governed by the same principle, and even more so: the process of evolution of the universe is the same! It is the same rule and Truth, yet evolution is a process of unfolding. If it cannot be perfected, it is difficult to achieve the purpose of transcendence.
Perfection: is to make the actions of nourishing life in the human world a condition for transformation. Each sentient being (spiritual child) has their own perspective, and this is also an action! Can it be said to be incorrect? It is hard to know! In the perfection of an affair, it cannot be determined by the deeds of the mundane world, but must be interconnected in the process of evolution.
For 'round' to be 'full,' it is necessary to make the round complete without any deficiency, reaching the stage of fullness, which means being without any defect or lack. This is determined by cultivation and action. Can one achieve the state of both perfection and fullness? In the process of perfection, there should be no defect or lack, only then is it a process of perfection.
'Fullness in the round' and 'roundness in the full'—this is precisely what is required of the round. 'Full round' is to complement and fulfill 'perfection.' It is necessary to achieve fullness through perfection, and then 'full round.' Because fullness ensures completeness, and completeness means no obstruction! Thus, one can harmonize oneself and harmonize others.
'Full full and round round, round round and full full'—this enables one to enter the state of 'full round,' which serves as the foundation for transcendence. Through transcendence, the Three Thousand Great Thousand Worlds, regardless of whether the deities, Buddhas, immortals, and saints have already achieved or not, including the ranks of Bodhisattvas, Pratyekabuddhas, and Śrāvakas, as well as the beings in the heavenly, human, Asura, hell, hungry ghost, and animal realms, can all transcend.
The realms of the Buddha, the realms of the deities, the realms of the immortals, and the realms of the saints can only transcend through perfection. Moreover, transcendence requires the perfection of all affairs, enabling one to achieve for oneself and others. This is to make 'full round' reach 'fullness,' which is the action of fullness.
To further 'fullness' into 'transcendence,' it is necessary to meet the basic conditions. Once transcendence has been achieved, one has already returned to the Immortal Land of the Infinite and the Blissful World of sentient beings. At this point, one has entered the ranks of 'Buddha, Saint, Immortal, Deity, and Bodhisattva,' and can even make greater progress, elevating this state to the level of the Pure Land.
For the Pure Land to achieve a higher level of growth, it is necessary to accomplish everything through one's own actions, providing a guiding standard for future cultivators. This is the further growth of already achieved spiritual beings, 'Saints, Immortals, Buddhas, and Bodhisattvas,' and the requirement is to expand 'perfection' into greater 'fullness.'
When one is ‘fulfilled,’ then in the path of Immortals, Deities, Saints, Buddhas, and Bodhisattvas, the countless spirits who have already achieved this state possess great blessings and virtue. Moreover, those who have already become Immortals, Deities, Saints, Buddhas, and Bodhisattvas come to elevate the countless spirits still mired in the Five Turbidities of the Evil World: this is the upliftment of all sentient beings!
This is precisely to elevate the countless spirits in the world of sentient beings, so that they may all have even more extraordinary karmic conditions in the future. This is due to the pioneering efforts of those who have already transcended: the Holy Deities, Immortals, Buddhas, and Bodhisattvas. They provide the greatest and best, the most extraordinary guidance for future practitioners, ensuring their upward growth.
The works of Chóngxīn Hall, ‘The Great Way Series of Heavenly Books,’ are directed toward this very goal. Any adversity, setbacks, dissatisfaction, or misfortune, even slander and ridicule, are merely part of the process. When compared to the eternal duration of heaven and earth, the Infinite, the void, and the universe, they are incomparable!
Does this not make one feel so small and insignificant? It is essential to understand that all external processes affecting the mind, body, and flesh serve as the basis for growth and are the best provisions. Without the impetus of adversity, all favorable and ordinary conditions can lead to indulgence and the corruption of human mind, body, and flesh!
The difficulties and obstacles encountered by Holy Deities, Immortals, Buddhas, and Bodhisattvas are far more severe, deeper, and more numerous than those faced by present-day beings. Should they retreat? Would they lose their confidence and courage, and no longer have the diligence and perseverance to practice? Such an attitude would make it extremely difficult to return to ‘transcending one’s own fulfillment.’
Achieving such fulfillment is already very difficult, let alone ‘fulfilled’ and ‘overflowing’ states. Observing growth through adversity, this is the driving force of perseverance. By persisting in transcending for oneself, for heaven and earth, and for all sentient beings, one can make greater innovations and promote the Dharma, without being swayed by the fleeting nature of human life, which is easily transient!
In return, one can achieve an eternity of ‘boundless wisdom and inexhaustible blessings and virtue.’ Fulfillment leads to completeness, and completeness to fulfillment. This can both achieve oneself and the countless future sentient beings (spirits), providing them with a clear direction, a place to return, and a purpose!
Fulfillment within the circle, the circle within fulfillment, more fulfillment within completeness, and more completeness within fulfillment.
Transcend oneself to bear the ages, thus the ages will forever be surpassed.
Transcendence requires clear methods, only through the transformation of Ignorance can it be realized.
One step, one foot, one mark, steady progress will surely lead to sublimation.
This verse! I offer it to all sentient beings as encouragement. All this is to understand the grace of Heaven and Earth, and to take the grace of Heaven and Earth as what humans should learn and strive to achieve, making it a fundamental condition for return. Do not merely sow seeds for another cycle of Saṃsāra in the human world, but rather transcend everything.
One must also achieve perfection, so that fullness may be even more complete and perfect, and there will surely be a harvest! One can seek transcendence from fullness, and within transcendence, find fullness, which is the perfect circle, the perfect fullness, elevating and surpassing.
◆ Postfaces & Praises ◆
Postscript · General Rules
The Three Pure Ones, the Primordial Heavenly Venerable
April 9, 1999, the 23rd day of the second month of the year Ji Mao (5)
The Three Platforms gather the spirits to rescue the lost and submerged, purity and integrity make one a true deity.
The Teaching and Transformation spread their virtues throughout the Three Thousand Great Thousand Worlds, the essential provisions are truly found in the verses.
Verse One
The Great Way is the law followed by heaven and earth, in the cosmic heavens, the void heavens, and the Infinite heavens.
It is the law that all human beings must follow, which governs all sentient and non-sentient beings, fostering the multitude of living beings in the Three Thousand Great Thousand Worlds, uplifting their Self-nature, Buddha-nature, Immortal-nature, and Sage-nature. This is precisely the necessity of the Great Way's virtues, to ensure beneficial outcomes.
The Principle is the supreme law that governs all, after the spirits descend into the mortal realm, they become entranced by the Five Turbidities of the Evil World and find it difficult to return to their original Self-nature. They linger in the mortal world, bound by life and death, and constrained by Saṃsāra. Thus, they struggle to achieve the clarity and purity of the Immortals, Deities, Sages, and Buddhas, and find it even harder to attain the provisions and heavenly ladder for their own advancement. Therefore, in the compassion of the Azure Heaven, there is the 'Action of the Great Way' and the 'Manifestation of the Principle'.
The Great Way and the Principle have been completed, truly bringing joy and satisfaction to the Dao Hall of Veneration. This Heavenly Book will serve as the foundation for the Teaching and Transformation of the sentient world, surely uplifting one's own achievements, guiding them back to their original Self-nature, and enabling them to transcend their Self-nature for even greater actions. This is the true reality!
The Three Pure Ones, the Primordial Heavenly Venerable, have descended to deliver Verse One.
The Infinite Great Way Hall, the Venerable Edict Exalts the Heart Hall
In the Heavenly Year of Ji Mao, on the 23rd day of the second month, at the hour of Xu
The Ancestral Sovereign of China, the Venerable Yellow Emperor
The Yellow World spans the Infinite, the Sovereign first descends to meet the virtuous assembly
The aged are treasures, rich in experience, the ancestral virtues flourish in countless opportunities
Epilogue Two
The creation of the Great Way's Principles, is a testament to the Azure Heaven's affirmation and
approval of the Heart Hall. In this declining era, each palace and hall is endowed with the Azure Heaven's mission,
And those who can truly serve as the foundational resources for the transformation of all spirits are indeed rare!
Through the decrees and writings bestowed by the Azure Heaven, the series of Heavenly Books of the Great Way has been
systematically integrated, providing the basic resources for cultivation, to be given to the countless spirits of the present age,
all of whom have the actual conditions and destination for their return.
The Great Way naturally and spontaneously nurtures all living beings, and through the essence of the Great Way,
it provides the fallen beings with the heavenly opportunity to return, serving as a guiding beacon and goal for the spirits of the present age.
It is essential to imbue the cultivation and transformation of beings with the spirit of 'great impartiality and selflessness' and 'benevolence and equality',
providing the basic conditions and concepts for transformation in the mundane world, equipping them with the resources needed for their return. Any Immortal or Buddha delights in using this process to guide the countless beings back to their origin!
The Great Dao inscribes the Heavenly Books: those who cultivate true practice and refinement in the mundane world can achieve a special purpose of return and ascent, regardless of any religious lineage, all are one and the same. There is no such thing as the highest and greatest distinction, providing sentient beings with the means to enter a state free from attachment and rigid limitations.
The essential conditions for true return require 'fairness and equality' without a discriminating mind. This is the purpose of the composition of 'The Great Way of Truth and Principle,' offering humanity the concepts and actions of 'equality and universal love.' By elevating oneself and transcending, one can indeed control and manage this process!
The Ancestral Emperor of China, the Yellow Emperor, descended to write the preface.
At the Infinite Great Dao Academy, the Imperial Decree Hall of Reverent Heart
On the 23rd day of the second month of the Heavenly Year Ji Mao, at the hour of Xu
The Great Emperor Pangu, who opened the heavens and split the earth
In the midst of toil, each grain is accumulated; ancient teachings have been transformed.
The Great Way of Truth and Principle descends to write the preface; the Emperor's Heart-Virtue guides the opportunity for return.
Postface III
The Great Way and its Principle—this is the benevolent will of the Azure Heaven, manifested in the Dao Hall of Veneration as the fundamental sustenance for all sentient beings. It gathers the essence of Confucianism, Daoism, Buddhism, Christianity, and Islam, and further refines the subtle concepts of Buddhist thought, to transform and guide the countless spirits in the world of sentient beings. Only when each manifestation can return to its origin is it truly realized!
The Great Way and its Principle, as recorded, is the result of the arduous efforts of the exalted beings of the heavens. It represents the Azure Heaven’s fundamental conditions for the return of sentient beings and the goals it sets forth. It is essential to prepare for this return in the present life, not to defer it to the next, for such an approach would lack the necessary capital for elevation.
All sentient human beings are inseparable from the flow of commerce and material sustenance, and thus often encase their Self-nature, extinguishing their Buddha-nature, Immortal-nature, Divine-nature, and Sage-nature. This is akin to selling one’s own Self-nature and Buddha-body. It is crucial to understand that it is only in the human world that all sentient spirits can accumulate the necessary resources for their return!
Furthermore, the fundamental spirit of Buddhism, Daoism, and Confucianism is transformed into a source of sustenance, providing the basic conditions and goals for the achievement of all spirits. It is necessary to transcend the barriers of Self-nature to reach the Lotus Land of the Four Noble Truths, the ultimate goal!
Pangu the Great Emperor, who opened the heavens and the earth, bestowed the third跋 (跋) upon
The Infinite Dao Hall, the Edict Hall of Veneration
on the 23rd day of the second month, in the year of Ji Mao, at the hour of Xu
The Primal Unity of the Great Dao, the Profound Sage
Profound is the wondrous and true subtlety, profound and wondrous is the Great Dao
The highest virtue does not seek to be virtuous, yet virtue is passed on; the purification of the world comes from the call of one's own heart
General Rules
1. The sixth volume of the Heavenly Books of the Great Dao series, 'The Great Way's Truth and Principle,' is a work of the Infinite Great Dao Academy and the Imperially Decreed Veneration of the Heart Hall. It aims to guide and correct the misunderstandings and errors of sentient beings in the present era, serving as an invaluable transformation of thought.
2. This book compiles the writings of sages from the Five Teachings and numerous high-ranking immortals, with the rare and special participation of the Unborn Sovereign Mother and the Jade Emperor of the Vast Heaven. This makes the Heavenly Book particularly distinguished and exceedingly rare, a fact that can be substantiated.
3. Upon the completion of this book, it will be presented to the Heavenly Court in celebration of the birth of the 'Buddhist Sage' Shakyamuni Buddha. This is a distinguished act of the Confucian Sage Teaching, serving as a birthday offering to Shakyamuni Buddha!
4. The completion of this book is the crystallization of the efforts of the Veneration of the Heart Hall's deities, Buddhas, immortals, and sages, as well as the collective dedication of all virtuous beings. It is through this unity that the Teaching and Transformation of sentient beings for their return to the source is made truly effective.
Fifth, after this book is published, it must be widely promoted to benefit all sentient beings, so they may freely return to the Truth through their own cultivation in the mundane world, serving as the foundation for the transformation and cultivation of religious beliefs.
Sixth, anyone who aids in printing, preaching, distributing, or provides any temple with materials for basic teaching and transformation, will be evaluated by the Azure Heaven for their merits and granted blessings, longevity, and prosperity. This is also the foundation for transformation, as self-cultivation leads to self-reward!
Seventh, wherever this book is found, there are Dharma protectors who guard it. It must not be desecrated, and it should be kept clean to invite the favor and blessings of the Azure Heaven, thereby enabling sentient beings to grow and advance, laying the foundation for future achievement!
Eighth, anyone who aspires to participate in the distribution and circulation, preaching of the holy edicts, and aiding others, as well as engaging in various virtuous deeds, will have their aspirations and merits observed by the Azure Heaven. This can turn the wheel of cause and effect, clearing karmic obstacles, allowing them to truly receive the熏陶 (edification) and transformation of the Great Way, thus achieving both themselves and others.
The Primordial One Qi, the Venerable Supreme Being descended to the mundane world on
The Infinite Great Way Temple, the Imperial Edict Hall of Reverent Heart
The year of Tianyun Ji Mao, the 23rd day of the second month, at the hour of Xu
Completion of the Book and Submission of the Edict
Chairman of the Veneration of the Heart, Holy Emperor of Literary Balance
April 16, 1999, the fifth day of the third month of the year Ji Mao
The Great Way's Truth has been completed, and the Heavenly Sovereign bestows unique rewards
The Veneration of the Heart promotes and universally transforms, uniting the four seas in collective celebration
Completion of the Book, Submission of the Decree
Tonight, we respectfully receive the Imperial Edict of the Infinite, commanding the God of Fortune and Virtue and Guanyin Bodhisattva to receive the carriage thirty miles away
Living Buddha Jigong and the Heavenly Holy Mother are commanded to receive the carriage twenty miles away, while the remaining deities, Buddhas, immortals, and sages, along with the virtuous practitioners and spiritual cultivators of the Infinite Great Way Temple, are to form ranks and await the carriage, without any breach of etiquette!
Before the Carriage of the Infinite, the Nine Heavens Mystic Lady Immortal
The Sixth Volume of the Great Way Series — The Great Way Reveals the Unobstructed Truth
With reverence, the Dao Hall diligently writes — the principle of rewarding diligence is fundamental
In awe, the Imperial Edict of the Infinite descends, and all spirits and humans bow in reverence!
Imperial Edict — To be read aloud
With reverence, we receive
The Unborn Sovereign Mother, the Great Celestial Venerable, decrees:
The Mother resides in the Holy Land of Principle Heaven, and has repeatedly observed the Teaching and Transformation in the Southern Continent. Especially, the various celestial immortals and Buddhas have requested to descend to the mortal realm, all with the desire to widely guide the Original Spiritual Children to return and achieve their ultimate fulfillment.
Thus, teachings are expounded in every direction, and Dao Halls are opened in every place, to guide the Original Spiritual Children back to the Immortal Abode of the Infinite, for their elevation, growth, and ultimate return!
Alas! The world's moral standards and human hearts are no longer as they were, making it difficult to elevate and manifest the Self-nature and Buddha-nature.
This results in numerous obstacles and adversities in the mundane world, and even causes much dissatisfaction in human society. People often sell their own Self-nature and Buddha-body, truly leaving the celestial immortals and holy deities feeling helpless!
Now, the Dao Hall: Chóng Xīn Hall, was established on the first day of the eighth month of the year Bǐng Zǐ.
Since then, it has undertaken the sacred task of writing the Heavenly Books. In this present era, it provides a tangible opportunity for the spirits in the mundane world to return to the celestial realm.
This is a source of great comfort to the Azure Heaven and all the spirits of the world, a truly auspicious karmic condition.
Chóng Xīn has completed the writing of 'The Great Way Series, Volume Six' and 'The Great Way's Principle'.
In the Dharma-Ending Age, this work will surely manifest the Buddha-nature and Self-nature with tangible effects. This truly brings immense comfort to the Mother. The writing of 'The Great Way's Principle' integrates the high sages of the Three Realms, the immortals, and the holy deities, all contributing to this sacred task.
It provides the spirits and disciples with a real opportunity to return, which is precisely what the Mother's heart desires! Now that the writing is complete, the Mother's heart is greatly pleased, observing the unwavering spirit and perseverance of the spirits and deities of Chóng Xīn. She is deeply moved and specially rewards each participant with 'Three Thousand Great Merits'.
All shall attain it through their utmost diligence! Those who fall short of three parts out of ten shall receive half the reward!
Rewards are given to those who have truly labored in writing; and all deities and Buddhas shall each be granted ‘threefold merit’ to comfort their toil,
while the hall of the Dao Hall of Veneration shall be officially inscribed on the ‘Golden Register’ by the Azure Heaven, to widely guide many spiritual beings to return and achieve.
Naturally and spontaneously practicing ‘The Great Way’s Truth, applying the Principle in the human world’
can lead to the accomplishment of oneself and the many spiritual beings, in accordance with the Mahāyāna Bodhisattva Path’s ‘awakening of all sentient beings,’
thus enabling them to enter the ranks of the Buddha’s realm, which is truly practical!
Diligently and courageously, revere this and neglect it not, and do not辜负 the Azure Heaven’s expectations!
Be diligent and brave, hold this in reverence and do not neglect it, lest you辜负 the heavens' expectations!
The Unborn Sovereign Mother issues her sacred edict to
The Infinite Great Way Academy, the Hall of Heart-Virtue
The year of the Heavenly Cycle Ji Mao, the first day of the third month
Well! Congratulations to all the deities and people of the Hall of Heart-Virtue, who have truly earned the Sovereign Mother’s reward, thus aligning with the Heavenly Mind’s grace. I am truly delighted for the Hall of Heart-Virtue, and I shall return to Heaven to report this!
The Great Chair of the Hall of Heart-Virtue, the Holy Emperor of the Southern Heaven's Literary Balance
Cherishing the Heart, cherishing the Heart, is to cherish the Heart; the Great Way, the Great Way, is to walk the Great Way
The Truth, the Truth, is to uphold the Truth; the Universal Transformation, the Universal Transformation, is to truly transform universally
Profound truth, profound truth, uphold profound truth,   Truly universal, truly universal, realize true universality
Tonight, we ascend the platform together with the divine beings and virtuous ones, to conclude the discourse on 'The Great Way and Truth'.
Bestow the sacred duties! Command the Venerable Lord of the Void to write with the celestial brush, and the Second and Third Lords of this Dao Hall to greet at a distance of twenty miles; command the Celestial Maidens of the Void's Colored Clouds and Rosy Clouds, along with the Bodhisattva Samantabhadra, to greet at a distance of ten miles. The rest of the divine beings and the spirit cultivators of the Infinite Great Way Academy shall line up in order to await the arrival, without any breach of etiquette!
The Honorable Envoy, the Immortal Li Taibai
The Honorable Envoy Li Taibai descends to the Dao Hall of Veneration.
The Great Way and Truth spread across the four seas, the Truth of Teaching and Transformation forever opens the heart.
Tonight, he brings the Jade Decree of the Vast Heaven to descend upon the Dao Hall of Veneration, all divine beings and humans bow in reverence!
The Jade Decree is opened and read.
We humbly receive and follow.
The Jade Emperor, the Supreme Celestial Venerable, the Profound and High Deity, decrees:
I hold the balance of the Five Teachings' rise and fall, and my Teaching and Transformation is present everywhere in the world for all beings. Therefore, I elevate the masses to 'manifest Suchness and reveal Buddha-nature,' and I also strive to achieve my own Teaching and Transformation in the human world, always considering the welfare of all sentient beings, transforming the 'world of suffering into the Pure Land of the Lotus Buddha Kingdom.'
I often ponder what methods should be used to guide them? Now, the 'Great Way of Truth and Principle' has been disseminated to the countless beings, and I frequently consult with the Holy Immortals and Buddhas of the Heavens to devise effective strategies.
These strategies are to provide the true practitioners with a celestial ladder for their return, serving as the vanguard of the Great Way's propagation. This is to achieve both self-realization and the enlightenment of others, leading them back to their origin.
Observing the Southern Continent, the Dao Hall of Chongxin in Taoyuan, Taiwan, after its establishment in the lunar month of Gui in the year of Bingzi, immediately embarked on the sacred task of writing. The 'Great Way Series' of heavenly books have been used to guide sentient beings in their cultivation and spiritual nourishment, truly providing an opportunity for the elevation and growth of all beings in heaven and earth.
Now that the 'Great Way of Truth and Principle' has been fully completed, I am truly gratified for the sake of all beings in heaven and earth. It provides a true and righteous path for their return, and the cultivation is transformed into sustenance for the human world. This allows one to achieve and transcend in the midst of worldly dust, without relying on the intervention of immortals and Buddhas. One must be able to elevate oneself, which is the ultimate truth!
Now that the 'Great Way of Truth and Principle' has been fully completed, I am truly gratified for the sake of all beings in heaven and earth.
It provides a true and righteous path for their return, and the cultivation is transformed into sustenance for the human world. This allows one to achieve and transcend in the midst of worldly dust, without relying on the intervention of immortals and Buddhas. One must be able to elevate oneself, which is the ultimate truth!
The Dragon Heart is greatly pleased, and the broad smile is truly gratifying. Now the book is complete and ready for publication.
It will be widely disseminated to all quarters, and special rewards are granted to the deities and people of the Veneration of the Heart. Each will receive 'three thousand great merits,' to be given to those who have been fully diligent! Those who have not achieved two-thirds of this will receive half. It is the Emperor's hope that this will contribute to the perpetual continuation of the Great Way.
Furthermore, for the Veneration of the Heart Dao Hall to widely save those with karmic connections, regardless of whether they follow Confucianism, Daoism, Buddhism, Christianity, Islam, or the Heavenly Dao, there will be an opportunity for them to return to the celestial realm and accumulate the necessary resources for their spiritual achievements.
The Emperor specially bestows these rewards and officially registers the Veneration of the Heart Dao Hall in the 'Yellow Register,' to be announced to the world,
to verify the accomplishment of 'Principle and Mysteries Saving Sentient Beings'!
With utmost diligence and courage, the decree is completed. Observe this with reverence, and the deities and people shall bow and express their gratitude!
The Jade Emperor of the Vast Heaven, the Profound and High Deity, issues this decree at
the Infinite Great Way Hall, the Virtuous Command to the Veneration of the Heart Hall.
On the first day of the third month of the year Ji Mao of the Heavenly Cycle
Ha ha! I am truly gratified for the Dào Hall of Veneration, for each of its works is able to
achieve the return of the Original Spiritual Children through Truth, which is what the Azure Heaven hopes for! I am also
delighted to see the divine beings and humans of the Dào Hall of Veneration so joyful! Well, I shall return to Heaven to report.
The Venerable One of the Void, Chief of the Dào Hall of Veneration
Gratitude to the Royal Mother for her commendation and rewards, deeply thankful for the Jade Decree’s advancement and progress
The virtuous scholars of Veneration rise again, the Golden Register inscribes their names in the hall’s grace
May all virtuous scholars have a peaceful evening! Tonight, we respectfully receive the Imperial Decree of the Infinite and the Jade Edict of the Azure Heaven, rewarding the divine beings and humans. All must express gratitude and bow outwardly to thank the Heavenly Grace and the Virtue of the Teachers for their fulfillment. The admission of Veneration students and the rewards for longevity are accomplished in one breath, a testament to the heart’s sincerity. Virtuous scholars must unite in their efforts, sacrificing and contributing for the Great Way, thus truly achieving Heart-Virtue, Merit, and Hidden Virtue for themselves!
◎ The sixth volume of the new edition of The Great Way and the Principle of Truth is now fully corrected and ready for compilation.