Dadao Series — Book 7
English Edition · 大道佛心
◆ Prefaces ◆
September 2017, Bailu of the Dingyou Year
The seventh volume of the Heavenly Scriptures of the Great Dao series, "The Great Dao Buddha Mind," is the virtue of all good causes and conditions of the Chongxin lineage. It unfoldeth the framework of the "New Consciousness-Only" doctrine, possessing a most perfect and sound theory. It taketh the daily life of mankind in every single action, interconnecting every name and characteristic; this is the very existence of mankind under the "New Consciousness-Only" doctrine.
The overall title of the Seventh Volume, "The Great Dao and the Buddha Mind," wherein the principal contents are: The Limitless Great Dao Academy, The Yichi Chongxin Hall, "The Imperial Decree reveres the Mother's Mind, whose virtue pervades Heaven and Earth to nourish all sentient beings," "The Imperial Decree of the Mother of Chongxin, enlightens and transforms to reveal the Buddha Mind," "Propagate the true interpretation of the Innate, walk the Great Dao of Heaven and Earth, establish the norms of the Apricot Altar, and ferry sentient beings back to their Origin."
And thus there came forth: The Great Dao and the Buddha Mind, Chongxin and the Great Dao, the Great Dao and the Zen Mind, the Straight Mind to attain Buddhahood, the True Mind as righteousness, the Empty Mind as humility, the delusion of greed, anger, and ignorance—greed; the dissolution of greed, anger, and ignorance—anger; the elevation of greed, anger, and ignorance—the constancy of ignorance; the deluded thoughts of greed, anger, and ignorance; the values of life, the concept of life, the concept of impermanence, and the concept of realizing the white bones.
Such outlines correspond to: perceiving the evolution of Heaven and Earth, the evolution of Limitlessness, the rectification of the Great Void, the great rectification of the universe, "Observation and cessation, obliterate the mind and preserve the realm, preserve the mind and obliterate the realm, obliterate both mind and realm, preserve both mind and realm," "The spiritual world, the world of true reality, the mind dharma and the form dharma, the sacred teachings of the Confucian patriarchs and the True Buddha Mind Sect," thereby linking together the entirety of the contents.
The Great Dao is the very essence of Maha, and it is with the Great Dao as the primary source of origin, achieved in Limitlessness, in the Void, and in the vast expanse of the universe. The Great Dao is also the sovereign of all evolution and manifestation; it is "actionless for nothing," it is "actionless," and moreover "true actionlessness," thereby evolving and manifesting all the universe, Heaven and Earth.
The Buddha Mind—this is verily the very root of religious instruction. In the Buddhist faith, there is the Buddha Mind; yet in other religions, it is not merely the "Buddha Mind" alone, but there are also the Immortal Mind, the Sage Mind, the Divine Mind, and the Bodhisattva Mind. Chongxin is precisely founded upon the Buddha Mind, unfolding for all future sentient beings of mankind, and bestowing upon them blessings and virtue without end.
The root of the evolution of the Great Dao: the Buddha Mind is verily another term for the Zen sect. Within the realm developed by the lineage of Zen learning, one must surely accomplish the fundamental provisions through Zen learning. Because it is by "transforming Zen into the mysterious mechanism," at the very moment of "sudden enlightenment," one must needs accumulate the sharpness of spiritual faculties, that one may truly reap the benefits of "sudden enlightenment."
That which is revealed in "The Great Dao and the Buddha Mind" is precisely to take the Chongxin lineage as the root of instruction, and to take the "Holy Teachings of the Confucian Lineage" as the standard; in establishing for Chongxin the laws, the norms, and the institutions, it shall lead the myriad future sentient beings to return unto the Limitlessness of the Heavenly Principle, the Pure Land of Ultimate Bliss, the Heavenly Realm of the Void, and the Heavenly Realm of the Universe, for their elevation and transcendence.
The Great Dao: this is verily the grand pivot of all the Great Dao, the very source in the realm of men. For all sentient beings, it is the process of derivation and unfolding of the Great Dao. Moreover, in the process of propagating the Great Dao, all things must needs be perfected, and in every single matter it must needs be "perfect and without hindrance," which is accomplished through the causes and conditions of the very substance of the Great Dao.
If we speak from the perspective of the Buddhist faith, the "Path of Maha" is verily the Great Dao, the very source and origin of all things. The Dao of Heaven is called "Revolution," the Dao of Earth is called "Succession," and the Dao of Man is called "Reincarnation." In this process wherein the three—Heaven, Earth, and Man—are called "Revolution, Succession, and Reincarnation."
The Great Dao is verily one and equal; the Great Dao is the grand pivot of all creation. All the myriad sentient beings in the world of men are moved by their own Great Dao. Furthermore, the body of man is as a lesser circuit of heaven, the heaven and the earth form a middle circuit, and the universe and the void form a greater circuit; thus are they interconnected in the evolution of all things.
Heaven covereth and Earth sustaineth: Thou shalt not regard mankind as the superior species among all sentient beings. Rather, thou must regard all with perfect equality and treat all with the same benevolence. How then mayest thou comprehend the grace of Heaven and Earth, that all sentient beings may stand before Heaven and Earth? This is verily the manifestation of Limitlessness, the Void, the Universe, and all within the great cosmos of Heaven and Earth, and the myriad sentient beings in the three thousand great thousand worlds.
The Solar System: The Earth, upon which the sentient beings of Heaven and Earth dwell, is but a small fraction of the celestial bodies in the entire Milky Way. If compared with the arts and sciences of other worlds, they exceed the technology of the human world a thousandfold and ten thousandfold. How difficult it is for the minds and conceptions of men in this age to comprehend the origin and nature of such a civilization of technology! The disparity in technological civilization is exceedingly great!
Concerning the encompassing nature and the solidity of the Earth: It is verily contained within the three elements of water, fire, and wind, that mankind may live and walk; this is the grand source of the Great Dao. Let the sentient beings of mankind ponder all these things in detail within their own bodies. And why is it that the food I eat entereth the mouth, passeth into the throat, and upon entering the belly, is forthwith digested?
The body of man is a lesser circuit of heaven, and it is also the working of the Great Dao within the human body. Where then is the root of all movement? Can it be known? It is exceedingly difficult! Yea, it is exceedingly difficult to comprehend this root, which causeth mankind to deem survival as the first and greatest importance, surpassing all other existences. This is but the survival of men; one must truly elevate and transcend, only then is it verily the True Suchness!
Inscribed by Zen Master Lixin Guangming at
"The Buddha Mind of the Great Way" Heavenly Book: Preface to the Second Edition
The Great Dao and the Buddha Mind: Editor's Note
◆ Decrees & Forewords ◆
接旨著書
The Holy Emperor Wenheng, Presiding Chairman of the Reverent Heart
Be diligent and courageous, be neither idle nor negligent, fulfill the holy mission
◆ Prefaces ◆
September 2017, Bailu of the Dingyou Year
Human sentient beings, amidst the mortal dust, acting through the indulgence of "greed," thereby fall into "anger," and frequently enter the stage of "ignorance." Thus, they form an insatiable pursuit of material desires and comforts in their living environment, constantly craving without end. How then can one distinguish when it is appropriate to cease? It is scarcely possible!
True practitioners of religion in the mortal world, when angered by their own shortcomings, if they can focus their efforts on their own deficiencies, shall be able to transform their past inadequacies. But if they blindly resent the achievements of others, they will surely give rise to an unequal mind and envy others, thus bringing themselves into the evil cause of anger. This is the hindrance point for human beings descending into reincarnation.
If there be not a single mind of ignorance, it shall be difficult to sustain the power of continuity and perseverance; yet the power of perseverance is the very essence of ignorance, the primary cause of reaching the "purpose." In the world of human beings, especially in religion, "ignorance" is often regarded as an unattainable state of mind. In truth, all affairs are swayed by ignorance, and thus are difficult to transform.
It is so within "greed," so it is with "anger," and so it is with "ignorance." This is indeed the world of "yin and yang in opposition." One must persevere to reach the Mean, so as to avoid excess and deficiency. Should one grant the indulgence of "desire" to act righteously, or distinguish it by the source of evil creation? It is determined by the desires sought at the destination!
Therefore, when one enters into "creating karma and bestowing blessings," one is unable to comprehend the true nature of all affairs. Acting within the ordinary realm, one becomes complacent and self-satisfied, believing in one's mind and environment that "I commit no sins, I do no evil." This easily falls into the trap of the ordinary realm. The creation of evil and the bestowal of blessings are relatively easy for sentient beings to perceive.
Yet within the ordinary realm, it is exceedingly difficult to perceive whether one has faults or transgressions, or whether one is amidst right and wrong. Because religious practitioners all believe themselves to be so virtuous, and ordinary sentient beings are likewise, creating karma and committing sins within the ordinary realm is far more difficult to perceive than the distinctions between good and evil!
Regarding favorable circumstances, it is precisely because every sentient being prefers the process that they accumulate experience from their own deeds within such favorable conditions. Furthermore, sentient beings favor favorable circumstances and detest adverse ones. If human sentient beings were to remain forever in favorable circumstances, those who could return and transcend would indeed be exceedingly few!
The hard endurance and indelible experiences of adverse circumstances more easily alert sentient beings to achieve from the opposite side, and are the driving force within the adverse ascending conditions. Although sentient beings constantly pursue a smooth and peaceful environment, as spoken by Immortals and Buddhas: using adverse circumstances to increase wisdom and accumulate experience, which can be achieved for oneself, is rather an education of opportunity in the aspect of goodness.
Transforming the desires of greed and the mind of anger into power, and further becoming ignorant in continuous perseverance, if the mind of anger cannot be sustained, it will surely be difficult to reach the purpose. This is precisely to allow human sentient beings to comprehend that regarding the essential cause and primary source of "greed, anger, and ignorance," one can observe from another perspective, and further analyze the function of the human viewpoint.
It is imperative to comprehend that human sentient beings, amidst Heaven and Earth, should be grateful for the virtuous grace of Heaven covering and Earth supporting. Furthermore, the food chain provided by other sentient beings is precisely the sacrifice of themselves to fulfill human sentient beings. If the human world can comprehend this process, it shall be able to observe the boundary point between "transcendence and descending into reincarnation."
The various calamities faced by human sentient beings before the millennium are precisely the fruition of karma created in past lives coming to completion in the present. This process is a combined judgment of individual "private karma" and collective "shared karma." Its purpose is facilitated by the shared karma of individuals and groups, and in the unfolding of Heaven and Earth, it is imperative to let the people of the world be vigilant and repent before the millennium.
Human beings, living in the mortal world and receiving the virtuous grace of Heaven, act to nourish life and cultivate themselves, dissolving the various calamities of the "millennium," and repaying and receiving retribution by themselves. It is necessary to uphold the "equality of sentient beings." Heaven and Earth send down calamities to deal with the stubborn, to alert the people of the world, that they must not consider themselves the lords of all creation and harm all sentient beings.
The annotation in the process of the unfolding of Heaven and Earth, the true guiding objective, is to let humanity regard all things and sentient beings as equal, and never to view humanity as the highest and greatest species, nor to make humanity the ultimate refuge. This is to manifest the protection of all creation and sentient beings through the virtuous grace of the unfolding of Heaven and Earth. Therefore, under "Heaven covering and Earth supporting," all sentient beings are equal.
All human beings between Heaven and Earth, if they cannot possess the view of Heaven and Earth, the view of Limitlessness, the view of the Void, and the view of the Universe, and merely exist by acting tyrannically within the narrow and confined space of humanity, they will be unable to fully live between Heaven and Earth. Therefore, the vision of humanity must be broad, and the capacity of the mind must be infinitely vast.
If one can comprehend existence through the transcending methods of Limitlessness, the Void, and the Universe, one shall surely broaden one's mind and accommodate the myriad sentient beings of the sentient world. Such broadness of mind is precisely the process of the unfolding of Limitlessness, the unfolding of the Void, and the unfolding of the Universe. It is imperative to open the mind even more broadly in the human world, and elevate the transcendence of technological civilization!
Inscribed by the Zen Master Lixin Guangming at
Before the Reprinting of "The Great Dao and Buddha Mind"
Preface to "The Great Dao and the Buddha Mind"
◆ Decrees & Forewords ◆
接旨著書
Immortal Maiden Ma, Before the Throne of the Ultimate
Be diligent and courageous, be neither idle nor negligent, fulfill the holy mission, bestow further rewards for merits, in accordance with the Will of Heaven, and extend divine grace to all sentient beings.
##The Grand Chairman of Chongxin, The Venerable Master of the Void
May 22, 1999 — 8th day of 4th month, Jimao year (Saturday)
The Great Dao series reveals the heavenly secrets; the profound truth of the Great Dao is proclaimed for ten thousand miles.
Chongxin once again receives the decree to write; with devout reverence, the ranks are arranged and the rituals are completed.
Reverently receiving the imperial decree to compose the writings.
Today, we reverently celebrate the birthday of the Founder of Buddhism, Namo Shakyamuni Buddha, and present the writings, and also receive the Imperial Decree of Limitlessness descending upon the hall. The auspicious hour has arrived. It is commanded that the Holy Mother of Heaven and the Bodhisattva Avalokiteshvara of this hall be dispatched to welcome the carriage thirty miles away; it is commanded that the Fairy Maiden of Colorful Clouds of the Void and the Fairy Maiden of Colorful Spirits of the Void of this hall be dispatched to welcome the carriage twenty miles away. The remaining deities, mortals, and academicians of the Spiritual Cultivation Institute of the Limitlessness Great Dao Institute shall arrange their ranks to await the carriage, and must not fail in proper etiquette!
Volume 7 of the Great Dao Series: "The Great Dao and the Buddha Mind" - Composing the Book upon Receiving the Divine Decree
◆ Decree ◆
完書繳旨
Vow to be diligent and courageous; be neither idle nor negligent. Discipline your will to perfectly fulfill your duties, and merit and fruit will naturally be attained.
◆ Decrees & Forewords ◆
接旨著書
##The High Chancellor of the Golden Palace, Immortal Venerable Li Taibai
Limitlessness promulgates the decree, descending upon Chongxin; to compose the Heavenly Scriptures with greater diligence.
The seventh volume of the Great Dao series, propagating and universally transforming to elucidate the self-nature.
Today, Limitlessness brings the decree to promulgate it; all ye gods and men, prostrate yourselves, and let no breach of etiquette be committed!
The Imperial Decree is opened and read.
Reverently received.
The Imperial Decree of the Great Heavenly Worthy, the Empress Mother of Limitlessness, declares:
The Mother dwells in the holy land of the Realm of Principle, gazing with sorrow upon the sinking and drowning of the myriad spiritual children in the Southern Jambudvipa, so that they are unable to return to their original homeland, nor able to possess the provisions and sources for transcendence. This truly causes the Mother's heart to weep and shed tears, seeing the myriad spiritual children know not how to return; alas! how sorrowful! It is truly difficult to be in accord with the Mother's heart.
Now, by Imperial Decree, the Chongxin Hall of the Dao lineage is commanded to compose the Heavenly Scriptures of the Great Dao series, completing a total of six volumes. Each volume guides the myriad spiritual children with the true principle to "illuminate True Suchness and manifest Buddha Mind," establishing the provisions and opportunities for return. Thus, the Mother's heart is greatly comforted, and She often desires that Chongxin exert even greater diligence and effort, to act as the vanguard and witness for the development of the Great Dao.
Therefore, the Ancient Buddha of the Southern Sea and the Ancient Buddha Daoji of Nanping requested the decree to descend to the mortal realm. The karmic conditions for composing the Heavenly Scriptures of the "Great Dao series" are exceedingly auspicious, bringing practical efficacy to the growth of the self-nature of the sentient spiritual children in the present age. This is precisely so that all the spiritual children may return to the original first ground, which is the True Suchness!
The Mother rejoiceth greatly, and addeth unto the writings of the seventh volume of the Great Dao series, naming it the Heavenly Book of "The Great Dao and Buddha Mind". She hath appointed the Ancient Buddha of the Southern Sea and the Living Buddha Jigong as the Chief Immortal Masters of the writing, and the high and true ones of the Three Realms as the accompanying Immortal Masters. Let there be no limit of time; complete the book with all haste and render the decree, promulgate it to bless the world, and deliver the original spiritual children to return unto their source.
It is earnestly hoped that the gods and men of Chongxin shall strive with one heart to manifest the Great Dao, and accomplish the return of the multitude of spiritual children in the sentient world, in accordance with the Heaven's benevolent grace upon the sentient world. Upon the completion of the book and the rendering of the decree, the Mother's heart shall once again reward the meritorious deeds, to recompense the diligent writings of the gods and men of Chongxin, fulfilling this most excellent cause and condition, and recounting the meritorious fruits once more!
◆ Postfaces & Praises ◆
讚賀、頌、序言
May 28, 1999 — 14th day of 4th month, Jimao year (Friday)
Praises, Odes, and Prefaces
◆ Decree ◆
完書繳旨
Be diligent and courageous, be neither idle nor negligent, bow in reverence and give thanks for the divine grace.
◆ Decrees & Forewords ◆
接旨著書
The Great Chairman, The Holy Emperor Wenheng, Sovereign Lord of the Southern Heaven
The Limitless Empress Mother promulgateth the Imperial Decree unto
The Limitlessness Great Dao Institute, The Yichi Chongxin Hall
The Heavenly Cycle of the Jimao Year, on the eighth day of the fourth month, at the hour of the Horse.
Respectfully congratulating this Hall on being once again honored by the Supreme Heaven to compose a new scripture, feeling particularly gratified and joyful! The Master shall swiftly return to Limitlessness to report the decree.
◆ Postfaces & Praises ◆
讚賀、頌、序言
June 1, 1999 — 18th day of 4th month, Jimao year (Tuesday)
Chapter 1: The Hall of Limitless Dao
◆ Decree ◆
完書繳旨
Grateful, grateful, and ever more grateful; revering the mind, revering the mind, making the heart ever more sincere.
◆ Decrees & Forewords ◆
接旨著書
The seventh volume of the Great Dao series, the Great Dao and Buddha Mind illuminate the original principle.
Chongxin continues to receive the decree of the Vast Heaven, with whole heart and whole strength, forever unobstructed.
Continuing to receive the Jade Decree of the Vast Heaven descending upon the Hall, commanding the Living Buddha Jigong and the Second and Third Emperors Guan of this Hall to welcome the carriage twenty li away; commanding the Heavenly Worthy of the Void Descending Brush and the Heavenly Worthy of the Void Golden Brush Opening Wisdom of this Hall to welcome the carriage ten li away; the remaining gods, men, and scholars of spiritual cultivation of the Limitlessness Great Dao Institute shall line up in ranks to await the carriage, and let no breach of etiquette be committed!
◆ Postfaces & Praises ◆
讚賀、頌、序言
Namo Shakyamuni Buddha, the Original Teacher
June 4, 1999 — 21st day of 4th month, Jimao year (Friday)
Chapter 2: The Divine Edict of the Hall of the Exalted Mind
◆ Decrees & Forewords ◆
接旨著書
The Golden Palace descends with the decree to the Holy Hall, the Prime Minister brings the edict to proclaim it.
Li Taibai descends to Chongxin, the Immortal Venerable is compassionate and gentle, and further admires.
Reverently bringing the Jade Decree of the Vast Heaven to descend upon the Hall and promulgate it, prostrate yourselves, O gods and men!
The Jade Decree is opened and read.
Reverently received.
The Jade Emperor, the Great Venerable Sovereign of the Boundless Heaven, the High God of the Mysterious Spirit, issues the Jade Decree, saying:
We hold the authority to elevate and demote the Five Teachings, solely desiring to guide the myriad sentient beings, to elevate their inherent nature and transform the root of cause and effect, thereby restoring their primordial spirit. We have frequently issued decrees for the dual cultivation of the sacred and the mortal, that they may return to their original station. Alas, among the myriad mortals, many cultivate themselves, yet few are true practitioners! Furthermore, they know not how to practice, which alone is the true opportunity for their return!
Thus, the bitter toil of the Immortals and Buddhas and the High Truths finds it difficult to achieve fruition. We are consumed with anxiety, constantly pondering how to guide the mortal beings back, to "manifest True Suchness and reveal their inherent nature," and to elevate them to return to the primordial Limitlessness. Now, there is the Imperial Decree's sacred hall, the Yichi Chongxin Hall. Since receiving the decree and establishing the hall in the autumn of the Bingzi year, it has immediately commenced the writing of the "Great Dao Series" of heavenly scriptures.
And now, it has been practically completed—the Great Dao Series of heavenly scriptures, totaling six volumes. Especially the "Principles of the Great Dao," which has just been submitted and promulgated to bless the world, brings Us great joy and comfort, expanding Our dragon heart. We hereby specially command the continuation of the writing of the seventh volume of the Great Dao Series, titled "The Great Dao and the Buddha Mind," to elucidate the root of the sacred Buddha Mind, and to bring all original spirit children to fulfillment.
On the eighth day of the fourth month of the Jimao year, to reverently celebrate the birthday of the Founder of Buddhism, Namo Shakyamuni Buddha, the writing shall commence immediately, without limit of time, to be completed as soon as possible, promulgated to bless the world, and propagated extensively. We command the Ancient Buddha of the Southern Sea and the Ancient Buddha Daoji of Nanping to be the primary Immortals and Buddhas in charge of the writing, with the High Truths of the Three Realms as the accompanying Immortals and Buddhas.
Strive diligently to write the profound and subtle truths of the wondrous principles, providing the myriad mortal beings with the heavenly opportunity for actual return. We also earnestly hope that the virtuous scholar wielding the brush at the Chongxin sacred hall can guide the "propagation of the Great Dao and the flourishing of the Buddha Mind," enabling all sentient beings to possess the provisions and opportunities for return. This is indeed what Our heart earnestly desires.
◆ Postfaces & Praises ◆
讚賀、頌、序言
Namo the Medicine Master Buddha of the Eastern Lapis Lazuli World
June 11, 1999 — 28th day of 4th month, Jimao year (Friday)
Chapter 3: The Sacred Edict of the Divine Mother and the Heart of Reverence
◆ Decrees & Forewords ◆
接旨著書
The Jade Emperor, the Great Venerable Sovereign of the Golden Palace of the Boundless Heaven, the High God of the Mysterious Spirit, issues the decree to:
The Great Dao Academy of Limitlessness, the Yichi Chongxin Hall.
In the Heavenly Cycle of the Jimao year, on the eighth day of the fourth month, at the hour of noon.
The promulgation of the decree is complete. Haha! Haha! We truly congratulate the gods and mortals of Chongxin for writing the truth for the Great Dao over the long term, guiding the mortal beings to return and transcend. Congratulations! Congratulations! We shall quickly return to the Boundless Heaven to report the completion of the decree.
◆ Postfaces & Praises ◆
讚賀、頌、序言
Namo Dipankara Ancient Buddha
June 18, 1999 — 5th day of 5th month, Jimao year (Friday)
Chapter 4: Virtue Pervades Heaven and Earth, Nourishing All Living Beings
◆ Decrees & Forewords ◆
接旨著書
The Sovereign of the Southern Heaven descends, and The Holy Emperor Wenheng of the Southern Heaven opens His smiling countenance.
The Great Chairman of the Chongxin sacred hall is gratified, as the Heavenly arrangement follows in sequence.
Good afternoon, virtuous scholars! Today, the lineage of Chongxin continues to receive the Imperial Decree of Limitlessness and the Jade Decree of the Boundless Heaven, commencing the writing of the seventh volume of the Great Dao Series, "The Great Dao and the Buddha Mind." Taking the "true essence of the Great Dao" as the nature of "Maha Prajna Bodhi Sattva," guiding across the "Pure Land of the Buddha Realm—the Lotus World" as a vessel for transcendence, and elevating the myriad mortal beings of the sentient world to return, is indeed what your Master earnestly desires!
Further instruction: Today, the Dean Chen of the Xuanxing Zen Monastery leads the virtuous disciples to visit Chongxin for an exchange of mutual support. It is fitting to cooperate with one another, to widely guide the true practitioners of the future to return! As your Master, I preside over the Southern Heaven, and I am also the Great Chairman of Chongxin, and the General Administrator of Xuanxing. It is even more crucial to cooperate with one another, for this is the foundation of our shared enlightenment and guidance.
Today, many High Truths of the Three Realms have also descended to offer congratulations!
First, Namo Shakyamuni Buddha and others.
II. The Supreme Sage of Confucianism, the Late Master Kong, and other sages,
III. The Celestial Worthy of Primordial Beginning, the Celestial Worthy of Numinous Treasure, and others,
IV. The Patriarch of Taoism, the Celestial Worthy of Morality, and others,
V. And furthermore, the Immortals and Buddhas of the many Void Realms and the Realm of Limitlessness,
VI. The Buddhas and Bodhisattvas of the Western World,
VII. The Buddhas and Bodhisattvas of the Eastern Lapis Lazuli World,
VIII. The Buddhas and Bodhisattvas of the Southern World,
IX. The Buddhas and Bodhisattvas of the Northern World,
All have come to rejoice in the unfolding of *The Great Dao and Buddha Mind* by Chongxin, and the Upper Eight Immortals have also gathered to celebrate! Yet, as time is limited, it is not possible to ascend the stage one by one to offer admonitions and congratulations. We are deeply grieved and beseech your forgiveness; when leisure permits in the future, we shall again ascend the stage to admonish and encourage! We are truly sorry! We are truly sorry!
◆ Postfaces & Praises ◆
讚賀、頌、序言
The Venerable Master of the Void, Chief Seat of Chongxin Zheng
June 25, 1999, 12th day of the 5th lunar month, Year of Jimao (Wednesday)
Chapter 5: The Imperial Edict of the Mother's Virtuous Grace
The Ancient Buddha of the Southern Sea
June 29, 1999 — 16th day of 5th month, Jimao year (Tuesday)
Namo, the Original Master descendeth upon Chongxin, welcoming the Buddha Mind of Shakyamuni.
The series of the Great Dao retrieveth the heavenly mechanism; the Buddha cometh to expound the true cause in the preface.
Preface
The Great Dao is the essence of "Maha Prajna Bodhisattva," which is the original self-nature of selflessness and non-action. It serveth as the fundamental cause for nourishing sentient beings and spiritual cultivation, transforming Bodhi into seed causes, and dissolving the past karma and cause and effect within the paradigm of cultivation. The Great Dao is transformed through Bodhi, facilitating "Prajna" as "Great Wisdom," taking existence as the foundation!
The Buddha Mind is also the mind of sages and worthies, the mind of the divine Dao, the mind of Immortals and Buddhas, and the supreme true mind. Thus, all sentient beings, whether sentient, insentient, or non-sentient, shall achieve the fundamental creation through the Buddha Mind, and to edify the sentient world is the only truth. The Buddha Mind is the mind of sages, the mind of the Dao, the mind of gods, the mind of Immortals, and the moral mind of all sentient beings.
Taking Chongxin as the foundation—Furthermore, within the "Sublime Truth," taking Chongxin as the root is the only way to accord with the elucidation of "the evolutionary process of the Great Dao, manifesting the essence of the Buddha Mind and Buddha-nature." This is the essence and curriculum of Chongxin's edification, and also to achieve the transcendence of the "Great Dao and Buddha Mind" in the mortal world.
"The Great Dao and Buddha Mind" is the curriculum of Chongxin's edification, transformed into provisions for development, allowing all sentient children of the Buddha to freely expound the truth and achieve themselves. It also transformeth the storage of one's own seed causes into sustenance, providing sentient beings with norms for achievement. What is manifested in "The Great Dao and Buddha Mind" precisely accordeth with this principle and this condition of truth! Anticipate it! Hope for it! And never despise it!
Namo, the Original Master Shakyamuni Buddha descendeth to deliver the preface unto
The Limitlessness Great Dao Academy, The Yichi Chongxin Hall
In the heavenly cycle of the year Jimao, the fourteenth day of the fourth month, at the hour of Xu
Chapter 6: Illuminating the Ultimate Truth to Manifest Buddha-Nature
The Ancient Buddha Daoji of Nanping
July 2, 1999 — 19th day of 5th month, Jimao year (Friday)
In the eastern world, the Kingdom of Lapis Lazuli, the Medicine Tathagata is the true Buddha.
The Great Dao and Buddha Mind are manifested; praise is sung, achieving each individual self.
Praise saith
Chongxin hath authored the heavenly books of the Great Dao series, volume by volume succeeding one another, and hath completed a total of six volumes; now continuing to the seventh volume, "The Great Dao and Buddha Mind," it is through the root of all spiritual children to achieve the essence of Buddhas, Bodhisattvas, Immortals, sages, gods, and the Dao. It is precisely by invoking the mind of sages and worthies, and the mind of Buddhas and Bodhisattvas, to grow through one's own nature.
The Buddha Mind: it is the most important fundamental mind of Buddhas and Bodhisattvas. Furthermore, all within the Buddha Mind is precisely the foundation of the Buddha's "Bright Lamp." It is to manifest the bright lamp within the heart, illuminating the three thousand great thousand worlds, passing it down never to be extinguished. In the "Buddha Mind," taking one's own achievement as the root, and taking the edification of sentient beings below as the foundation.
Allowing the multitude of spiritual children in the sentient world to all have the opportunity for achievement, taking such conditions as the fundamental cause, how then to achieve? One must first possess the stage of provisions, scattering the provisions into the sentient world; therefore, the Buddha Mind: taketh the achievement of all the multitude of spiritual children as the root, as the basis to grow.
The Buddha Mind is the Immortals' Mind, it is the sages' Mind; the essence expounded by the three religions also lieth herein. Without distinguishing among Confucianism, Daoism, Buddhism, Christianity, Islam, etc., all are discussed with a mind of non-discrimination, and without distinguishing religious lineages, only then is it the true nature! Buddhas and Bodhisattvas, along with all spiritual children, are of one continuous lineage; they can never detach from the mutual assistance of sentient beings, as well as salvation and edification. Otherwise, how could the spiritual children achieve and return to transcend in the Lotus Buddha Land?
Namo, the Medicine Tathagata Buddha of the Eastern Lapis Lazuli descendeth to deliver praise unto
The Limitless Great Dao Academy, The Yichi Chongxin Hall
In the Heavenly Cycle of Jimao, on the fourteenth day of the fourth month, at the hour of Xu.
Chapter 7: Promulgating the True Doctrine of the Primordial
Primordial Sovereign Lady, Immortal Maiden Ma
July 6, 1999 — 23rd day of 5th month, Jimao year (Tuesday)
Kindle the lamp of the mind to illuminate the light; pass the lamp through ten thousand generations, forever bequeathing the mind.
The ancient sages inherited and transmitted the Dharma; the Buddha Mind and the Great Dao are Chongxin.
Ode and Congratulation.
The Great Dao is verily the root of all evolution; every sentient being is evolved by the Great Dao. Whether it be the evolution of Heaven, Earth, and Man, of Limitlessness, of the void, or of the universe, it is but the revolution of the Great Dao. Moreover, evolution utilizes finite time and space to manifest, verify, and annotate, further employing evolution to create the growth of all things and to fulfill the blessings and virtue of all spiritual beings, enabling them to flow endlessly. It allows sentient beings to grow themselves through evolution and to achieve their own wisdom and blessings and virtue. As for the Buddha Mind, it belongs to those who have already achieved attainment, who are the Awakened Ones. The Buddha is the one of great wisdom who awakens sentient beings.
The Buddhas, Bodhisattvas, Immortals, and the Holy Dao all possess this same heart of compassion and universal love. The mind of the Buddha is the mind of the Immortals, the mind of the Sages, the mind of the Gods, and the mind of my own self. The mind of man may ascend or descend; what manner of mind is it? It is realized through one's own deeds and actions, supervised not only by Heaven above, but more so by oneself overseeing one's own mind.
The Great Dao and the Buddha Mind is the seventh volume of Chongxin, a heavenly scripture of the Great Dao series. With the compassionate minds of the Buddhas, Bodhisattvas, Immortals, Sages, and the Divine Dao, it provides the nourishing provisions of salvation for the myriad multitudes of sentient beings, granting them attainment in the present moment, elevating and transcending them. Furthermore, in all cultivation and attainments, this is the fundamental condition of humanity! If one wishes to attain realization only in the next life, can one possess the causes and conditions of such virtuous blessings and virtue? It is difficult to comprehend! Let not the sentient beings of mankind harbor the mindset of returning to reincarnation in the next life. It must be brought forth to this very present life, so that there shall be no next life, and only this one life remains, wherein one must surely return in this single lifetime!
Why not place the hope of the very root of all sentient beings upon this single lifetime, and attain realization in this present and only life? Only through The Great Dao and the Buddha Mind can it be manifested, and only thus can one draw forth the light of one's own Buddha Mind, to kindle tens of millions of billions of lamps of the Buddha Mind and possess light without end!
Namo Dipamkara, the Ancient Buddha, descends to offer an ode of congratulation at
The Limitless Great Dao Academy, The Yichi Chongxin Hall
In the Heavenly Cycle of Jimao, on the fourteenth day of the fourth month, at the hour of Xu.
Chapter 8: Walking the Great Dao of Heaven and Earth
The Celestial Venerable of the Void, Chief Holy Emperor Wenheng
July 9, 1999 — 26th day of 5th month, Jimao year (Friday)
In the utmost void, the universe turns upon its causes; with supreme virtue, the human realm shines with Limitlessness.
Evolution is eternally transmitted without end; the mind of Chongxin and the Buddha Mind welcome one another with even greater devotion.
This night! The Three Great Patriarchs (Venerables) of Buddhism descend upon Chongxin to compose the preface, praises, and odes for The Great Dao and the Buddha Mind, and also to deliberate on the future composition of educational courses, jointly discussing the second phase of the sacred duties of Chongxin, which must be strengthened to align with the Will of Heaven! Furthermore, let not the gods and mortals in this hall make an uproar, nor act with impropriety, lest you bring shame before the Venerable Buddha! Do you understand?
Chapter 9: Establishing the Norms of the Apricot Altar
The Venerable Master of the Void – The Ancient Buddha of Supreme Virtue, Heavenly and Human Teacher
July 16, 1999 — 4th day of 6th month, Jimao year (Friday)
In the Southern Continent, writings are composed to manifest the Buddha Mind; the vast sea and sky, without partiality, are eternally transmitted and extended.
The ancient Dao transmits virtue, fundamentally as one; the Buddha establishes the Courtyard of the Limitless Great Dao.
Non-existence—the non-existence of non-existence—already contains seed causes within non-existence, hidden by the original nature of non-existence. Furthermore, the seed causes contained in non-existence must possess the future reality. This process, through the containment of the existence of non-existence, can bring about the realization of the existence of non-existence, which is precisely manifested in the existence within non-existence.
Moreover, non-existence exists as the circle, and the existence within non-existence is manifested precisely through the accumulation of seed causes. In the circle of zero and spirit, the original numbers are fully manifested, and it stands at the beginning of all numbers. Non-existence is the actual unfolding of the supreme existence; only when non-existence is the root of all things does it become the beginning of the existence of non-existence.
In the phenomenal realm, all things possess the existence of form. One must comprehend that non-existence is the circle to speak of the existence of non-existence. Furthermore, non-existence brings the reality realm where all mind-dharmas exist to manifestation and expression. It is through the existence of non-existence that the Dharma realm contains the ultimate root, and yet one cannot speak of the non-existence of the non-existence of non-existence.
The Extreme is the supreme boundary, for within the extremity of the Extreme, every worldly phenomenon and form-dharma possesses an actual essence. After the beginning of the Extreme, it must retreat and reverse to expand! What the Extreme can comprehend, regarding all that is within the limit, is that the Extreme is called Great! Moreover, it possesses the existence of reality, serving as the necessity for the turning of existence.
If it is said: the Extreme within the Extreme is the ultimate end! It perfectly unfolds all that is opposite, which is when adversity reaches its limit, prosperity comes. From the beginning to the ultimate end is the ontological nature of all phenomenal realms. When the extremity of the Extreme is exhausted, it must follow the Extreme back to the opposite, returning the Extreme to its original body, thus returning to the original entity.
The manifestation of the Extreme precisely connects the existence of non-existence, and through the extremity of the Extreme, restores all that will exist in the future! Forming the Extreme of all things, it returns to all creations, thus allowing the existence of all living beings and humanity. This is the foundation of all evolution and the beginning of the unfolding of Heaven and Earth!
Greatness is deeper and broader than smallness! It is also relative, for greatness is contrasted with smallness. The limit of greatness: is it endless, or is greatness restricted? One must comprehend what the totality of greatness is. Greatness is broad and deep, able to fuse all limits of the visible and the invisible.
The depth and breadth of greatness, fully possessing the combination of individual existence, can then be called great! Man cannot be called great, but when Heaven, Earth, and Man are ranked together as the Three Powers, they are great. In Heaven, Earth, the universe, and the void, all are the great reality reaching to the farthest distances, even deeper and broader; for greatness must unfold from the initial smallness to achieve infinite greatness.
From small to great: only then can the deeper and more expansive be brought about to be called great! Greatness is exceedingly abundant and broad, and it is so for all living beings and humanity. Where greatness exists, it is like high mountains or vast oceans; observing Heaven and Earth, it is even more expansive. Thus, all living beings are distinguished by the divisions of great and small.
The Dao: within all sentient and non-sentient, moving and non-moving phenomenal realms, the existing process is precisely the totality of the Dao. The Dao that can be spoken is not the eternal Dao transforms the Dao into a journey. In the human world, regardless of any process, the Dao is taken as the path, the norm, the law, and the foundation, from which the continuation of existence is derived.
Because the Dao conforms to the conditions of human sustenance, whether in cultivation, commerce, family, or all manner of things, they mutually illuminate. It is precisely through the Dao that one realizes existence in the human world, transforming the Dao into the boundary of sustenance and the achievement of cultivation. They mutually support and do not contradict each other, which is the law of nature.
The Courtyard: the Courtyard is the Apricot Altar, the place of teaching and education, namely the Buddha Hall, the Daoist temple, and the school. It takes learning as the norm and experience as the inheritance. In all processes of the human world, through education and teaching, within the experience of learning and growth, it applies the totality of human sustenance.
If there is no teaching and education, there is no accumulation of experiential growth; it will inevitably add many adversities and obstacles on the path of one's own sustenance and practice. It will cause oneself, due to lack of knowledge, to encounter continuous hardships and reversals. One will surely be unable to overcome these actions. Thus, how important is the transmission of education and teaching!
The Courtyard is the Apricot Altar for teaching, education, and learning, which is truly rich in experience for humanity. The Courtyard has a roof covering the space, thus able to accommodate many existences. It also serves as a place of rest and a place for learning and growth. For all knowledge and experience, they are all imparted by teachers and elders, benefiting the students of later generations.
The Courtyard of the Limitless Great Dao takes the non-extreme of the non-existence of non-existence as the path of human sustenance and cultivation, increasing the accumulation of experience in the process of learning, and reducing many obstacles and adversities in cultivation. It serves as the basic course of teaching, elevating the fundamental nature of education and teaching imparted by Heaven, thereby benefiting all sentient beings.
Heaven, within the actions of Limitlessness, achieves it through non-action, so that in the experience of the learning process, it is transformed into a course of teaching and education, blessing all sentient human beings, including the formless departed spirits, who are also among the sentient beings. All these are necessities for future guidance and perfection.
Limitlessness means having no limits, and it is even harder to transcend its scope. In the non-extreme of the non-existence of non-existence, it takes return as provisions, giving sentient beings the foundation for achievement. Furthermore, through Limitlessness, it unfolds the original spirits of all sentient beings for cultivation and return, spanning the process from the past stage of Universal Salvation to the present stage of Gathering the Circle.
In the successive periods of the teaching process, can one possess the Stage of Provisions to achieve the true Stage of Return in this period? One must practice within the Stage of Provisions to reach and transcend the Stage of Practice. Otherwise! In the cultivation of faith, if there are no conditions for the provisions of return, there will be no opportunity for further transcendence.
Transcendence: It is premised upon the full provision of the means for return, and only by attaining the Stage of Practice can the fundamental conditions for the return of sentient beings be achieved. Furthermore, the divine will promulgated by Limitlessness is accomplished through manifestation and transformed into foundational teachings; thus, through the edification of truth, the four hundred million sentient Buddha-children and the nine hundred and two million original spirit-children may all be elevated, returned, and transcended.
The Limitless Great Dao Academy: It is established to accomplish all sentient original spirits in the mortal world, seeking neither meritorious virtue nor personal success or failure. Its purpose is to manifest the accomplishments of all original spirits through the Great Dao. Both the Limitless Great Dao Academy in Chongxin and the Limitless Great Dao Institute in the Heavenly Realm utilize edification courses as the fundamental teachings for downward transformation.
Know ye that during this period, Heaven hath so ordained that the Limitless Great Dao Institute and the Limitless Great Dao Academy, being of the same unity in their edification courses, may advance together for the mutual benefit of Yin and Yang, and practically descend to transform the sentient world. Whether in the mortal realm or within the Three Realms, they shall complement and assist one another, thereby bringing benefit to both Yin and Yang.
The Limitless Great Dao Academy is opened, that the departed spirits of sentient beings may enter therein.
Elevating themselves through study to achieve transcendence, they transform their dispositions and are borne upon the teachings.
Instruction is provided across diverse levels, and the education of Immortals and Buddhas in the higher realms is enacted.
Solely established by Heaven, the realm is supremely lofty, and the fruit of attainment is newly bestowed.
The Great Dao and Buddha Mind: This is the foundation of the Great Dao of Chongxin, for the Great Dao and Buddha Mind is verily the Great Dao of Chongxin! These two are inseparably bound; furthermore, the very essence of the great truth and principles is transformed into spiritual sustenance. Abiding in the Stage of Provisions, and attaining practical realization in daily life, which is the Stage of Practice, one is endowed with inexhaustible blessings and virtue, and boundless wisdom! Hope for it! Hope for it!
Chapter 10: The Return of Saving All Sentient Beings
Great Chairman, Sovereign of the Southern Heaven, Holy Emperor of Literary and Moral Balance
July 20, 1999 — 8th day of 6th month, Jimao year (Tuesday)
Nanping's One Lineage universally saves the good and virtuous; the merits of Daoji initiate an enduring transformation.
The Ancient Buddha descends unto Chongxin, to propagate the Yichi Chongxin Hall.
Yi - Yi is the manifestation of the Mother's virtue; thus, throughout the great universe, through the process of universal transformation, the original souls are guided to return. Yi is the manifestation of compassion, which leads the original souls back to their original positions. It is precisely to manifest the Mother's virtue in the world of sentient beings, which shall surely accomplish the elevation and transcendence of all Buddha's children.
Yi zhe - Yi is the essence of beauty and perfection; it must be characterized by purity and goodness. Within the essence of the original souls, it is precisely to return to the realm of pure and singular purity, so as to manifest one's own essence of beauty and goodness! As for the virtue of Yi, it is the sublime action manifested by the Mother's Mind, thereby bestowing the grace of compassion upon the human world.
Chi - Chi is the transformation from the higher to the lower; thus, through the reverent actions of the higher, the essential decrees are promulgated. Chi is transformed into the heavenly mechanism, which is the fundamental condition of the Chi Decree. Furthermore, regarding the Talisman Decree, it is the primary element of Taoist talismans, for talismans can only be developed through the Talisman Decree, whereas Chi is not such.
Chi: Its usage is precisely the reverence of the higher, exercising the appointment of missions to the lower. It is used through Chi, and not through the usage of Talisman decrees; thus, this Talisman is not that Chi! Precisely because Chi is the dispatching of missions from the revered higher to the lower, it constitutes the function of Chi. Moreover, the two characters Talisman and Chi are different, and their usages differ greatly.
Chi: Its manifestation is precisely the personal Imperial Decree and edicts of the Limitless Empress Mother, promulgated unto the mortal world. Taking Chi as the primary element, and with the supreme and revered, it is deemed the most sacred! Within Chi lies the compassionate grace of the Limitless Empress Mother, transforming and benefiting the growth of the spiritual children in the mortal world, providing provisions for their return!
Chong - Chong is the symbol of the supreme and unparalleled; as indicated by Chong, it must be higher than all else to be deemed Chong! The manifestation of Chong applies the essence of human existence to the return towards the overall process of survival experience, enabling oneself to understand the limitations and obstacles of human existence, as well as all helplessness!
All spiritual children shall pursue a comfortable quality of life; it must be constructed upon sublime ideals to actually achieve the goal. If one cannot possess the thoughts of a sublime quality of life, it shall surely be difficult to attain a sublime and comfortable environment and space for existence. This is precisely the limitation and obstacle of existence. Can all of you truly comprehend this? It is not necessarily so!
For "Chong" is the manifestation of ideals, and "Chong" is the supreme concept; therefore, it pursueth and admireth the goal of the sublime, attaining the essential conditions requisite for existence and faith. Furthermore, "Chong" is the subject of reverence, and reverence taketh "Sublime Worship and Honor" as its purpose and ultimate refuge.
The Mind—the Mind is the ultimate root requisite for all dharmas. Its essential workings, within the process of realizing "All Dharmas are Consciousness-Only" and "All Diversities are Matter-Only," employ this "Mind" to seek welfare for the myriad sentient beings, which is the righteous path; and in this present age, all of humanity are verily among the sentient beings.
Every child of the spiritual multitude hath the duty and obligation to act as the collective body that nourisheth life, creating infinite and endless welfare in the mortal world, bestowing blessings upon all sentient beings so they may dwell in its shade, disseminating the virtuous grace of the "Mind" downwards, and manifesting the virtuous nourishment of "thoughts and consciousness" in the present moment, that all sentient beings may attain achievement and ascend to the supreme realm.
The Mind: it verily conformeth to the essence of all "Sages," "Worthies," "Gods," "Immortals," "Buddhas," and "Bodhisattvas"; it is only through the expansion of the Mind to be fully manifested in the mortal world that it is said to benefit sentient beings, and they mutually assist and complement one another! Furthermore, for sentient beings, it is verily the root of all life and breath.
The Hall—the Hall in ancient times was called a "Private Academy"! This private academy is the fundamental place for teaching and learning, which is the "Apricot Altar" and is now called a school. Such an educational academy is the place where Sages, Gods, Immortals, and Buddhas expound the Truth, manifest the actual principles, and descend to teach the myriad spiritual children of the sentient world in the sacred precincts.
The Hall: it is the collective body of all goodness, achieving in the present moment through the good virtues and karmic affinities of each individual, and further gathering in one place to preach, study principles, and write. It even transformeth good karmic affinities into a single force, effectively utilizing this heavenly mechanism, and elucidating it with utmost subtlety in the Heavenly Scriptures, all for the purpose of teaching and transforming the myriad sentient beings.
The Imperial Decree—it is the personal sacred command of the Limitless Empress Mother. The promulgation of the "Imperial Decree" is by no means like the past, requiring other procedures, reporting upwards layer by layer, and then receiving instructions from the Immortal Maidens, passing through checkpoints to deliver the decree. Rather, it is the Empress Mother who, with joy and gratification, personally descendeth to deliver Her decree to the Yichi Chongxin Hall.
The special glory of the lineage of the Imperial Decree lieth herein! Furthermore, this "Imperial Decree" is the symbol of beauty and goodness, further disseminating the compassion and virtuous grace of the Mother's virtue, without distinction to any religious lineage's practicing disciples. It groweth from small to great, from few to many, and from many to even more vast and profound, which is verily the primary function of teaching and transformation.
Whether it be "Universal Salvation" or "Gathering the Circle" for the sentient spiritual children, it is to "return" and prepare the foundation, returning to the original stage of provision, and further transcending the "stage of provision," even attaining the realization of the "stage of practice." Thus, it "transcendeth" the "return" to the original essence, growing and ascending upwards, thereby having the basis for learning and growth.
Chongxin—it is the ultimate truth revealed by the Supreme Limitlessness, serving as provision and curriculum, descending to teach the myriad worthy disciples of Chongxin. By practically exercising the "stage of practice," they shall verily and truly unfold all Daoist affairs. Regarding the supreme principles, through "Consciousness-Only," they shall accomplish the myriad sentient beings of the Dharma Realm.
Thus is the "Mind Dharma" applied unto the "Form Dharma," and again, the "Conditioned Dharma" is employed to unfold all Daoist affairs, thereby attaining the "Unconditioned"! Verily, it is by mankind learning the selflessness and unconditioned nature of Heaven and Earth that the necessity for humanity's upward growth is fulfilled, and thereby, from the stage of the Bodhisattva, one enters into the achievement of the Buddha fruit.
The Yichi Chongxin Hall—verily, it is the sacred dojo commissioned in person by the Limitlessness Empress Mother, and summoned by Her own imperial brush, wherein the Truth is universally manifested to accomplish the myriad sentient beings, and expedient dharma gates are opened to save the world and benefit humanity; distinguishing the "Zen machinations to shatter illusions" of the Immortals and Buddhas, and the expedient means of "Immortals and Buddhas speaking in dialogue" to benefit others, is the descending transformation of the "Ultimate Truth" into the present world.
The construction of the sublime conception is verily the further and most certain elucidation and application of the "Ultimate Principle Truth - Ultimate Truth," which cannot be compared with the ordinary "Worldly Principle Truth - Conventional Truth"; and amidst the "Conventional Truth and Ultimate Truth," the "Ultimate Truth" is made the "Stage of Actual Practice," combined with the "Conventional Truth" to be applied in the human world.
Only then can one return to the original: the Limitlessness Principle Heaven, the Ultimate Bliss World, and the Void Celestial Realm; furthermore, the Truth of Principle must accord with the actuality of Principle, which is the Ultimate Truth, and cannot be compared with the Conventional Truth. Thus, taking the "Ultimate Truth" as provisions, one dissolves the obstacles of the "Conventional Truth," allowing for the nourishment and fusion of sentient beings, for the "Truth-bearer" is the manifestation of the Supreme and Limitless.
It allows the true and actual practitioners in the human world to take it as their refuge and compass, and even more, as the great indicator of returning and transcending! For by the principles of the "Ultimate and Conventional" Truths, the former serves as the actual provisions and the root cause for nourishing and cultivating sentient beings, while the latter serves as expedient and skillful means in the process of worldly life; it is precisely through the distinction of "Ultimate and Conventional" that analysis is given to the actual and the expedient.
Thus, one accomplishes oneself by oneself, and the individual transcends the individual! Furthermore, in the Chongxin Hall, the series of Heavenly Books of the Great Dao is made into courses of descending transformation, which greatly benefits humanity; in the writings of the Great Dao series, up to the present elucidation in "The Great Dao and Buddha Mind," one has entered the realm of the Zen sect, gradually manifesting "Zen" within the courses.
By Imperial Decree, exalt the Heart of the Mother; Her virtue pervades Heaven and Earth, nourishing the myriad sentient beings.
Exalt the Heart, the Mother's Imperial Decree; illuminating and transforming the Ultimate Truth, manifesting the Buddha Nature.
Zen practice and expedient means are all Dharma gates; only the application of the Principle Truth is the Ultimate.
The Buddha Mind manifests the reliance on the Great Dao; the Chongxin writings elucidate the Ultimate Truth.
This verse is offered unto sentient beings and all virtuous companions, that they may comprehend the essence of the "Stage of Practice" and the "Stage of Provisions" in the cultivation of "Chan"! Is it made manifest? We earnestly hope so! We earnestly hope so!
Chapter 11: The Great Dao and the Buddha Mind
The Immortal Maiden of the Radiant Spirit in the Void – Namo the Ancient Buddha of the Radiant Spirit and Blessed Heaven of the Void
July 23, 1999 — 11th day of 6th month, Jimao year (Friday)
Returning from Limitlessness to Chongxin, the Primordial Lord attends upon the Mother, bringing joy to Her heart.
The Immortal Maiden Ma returns to the Yichi Chongxin Hall, unveiling the heart of the Imperial Decree and the Chongxin Mother.
Imperial Decree: Therefore, the Empress Mother of Limitlessness personally issues the edict down to the mortal realm. In times past, this was difficult to behold, for all decrees were delivered and transcribed by the Immortal Maidens on Her behalf, so that the manuscripts themselves could only be accomplished through other procedures. Furthermore, for a Daoist field to receive an Imperial Decree is exceedingly rare and a most extraordinary honor!
From ancient times until now, this has never occurred. It was always necessary for the Immortal Maidens to labor in writing on Her behalf, so that only after reporting upwards and receiving approval could the appointment be dispatched downwards. The Yichi Chongxin Hall possesses this karmic affinity, enabling the fulfillment of the appointment without passing through other procedures. Thus, the difference in this extraordinary honor is evident. The Imperial Decree is personally delivered, whereby the Imperial Virtue bestows grace and nourishment upon all original spirits.
Neither can it be compared to the "Cihui Orthodox Lineage," for within the Cihui Orthodox Lineage, all is dedicated to saving the world and benefiting humanity, and further utilizing manifestations to guide and deliver all living beings. Therefore, through integration within the Yaochi system, "compassion and grace" are bestowed downwards to nourish sentient beings. Until now, whether in the land of Taiwan or across all the world, the Cihui system requires reporting upwards through each and every level.
The Cihui system—that is, dispatching Immortals and Truths of a higher realm to reside in various palaces and halls, bringing grace to transform and nourish sentient beings below. Thus, the Cihui system is precisely the Yaochi dispatching appointments to the palaces and halls, and also the Heaven selecting talents of the Dao. All take the universal salvation of sentient beings as their ultimate refuge, and furthermore, they integrate and apply the most essential Daoist teachings and mystical arts of the Yaochi in harmonious union.
Now, the system of Cihui is flourishing and expanding, established in many nations across the world. It guides sentient beings to take refuge in spiritual cultivation. Because the Cihui system prioritizes the fulfillment of the original spirits through cultivation and acts as a vanguard, devoting mental, physical, and arduous toil, its meritorious virtue is fully affirmed by Heaven.
The system of the Heavenly Dao is governed by the Mingming Shangdi, and takes the Old Mother as its ultimate refuge. All spiritual children are manifestations of the Old Mother. In the process of edification, moral virtue is the foundation of cultivation, and daily life is the principal focus. The salvation of the original spirits is vast, more practical and more extensive than that of the Cihui system.
Its actions are guided by the descent of the Great Dao from Heaven to lead the vanguard. During the era of Universal Salvation, its achievements are truly commendable, deeply revered and affirmed by Heaven. In guiding the original spirits, it employs the Heavenly Pass, the Secret Mantra, and the Sacred Contract, which illuminate one another, taking the return to the Limitless Realm of Principle as its ultimate refuge.
Furthermore, it fulfills the sentient original spirits through the realm of Maitreya's Mind Dharma. Thus, in the Heavenly Pass, the Secret Mantra, and the Sacred Contract, it adopts the Three Jewels of contemporary Buddhism to bring them to perfection. Incorporating the strengths of past religions, it forms a method of salvation that inspires the reverence of sentient beings, surpassing the Cihui system and exceeding it in every way.
The lineage of the Yichi Chongxin Hall surpasses both the Cihui system and the Heavenly Dao system, serving as the guiding purpose. It precisely compensates for and rectifies the shortcomings of the Heavenly Dao, while mutually assisting the Cihui system in its guidance. In providing sustenance for all living beings through the Imperial Decree, it not only rectifies daily life but also nourishes existence through the transformation of seed causes.
The lineage of the Yichi Chongxin Hall focuses on religious cultivation, experience, wisdom, blessings and virtue, and the richness of the self-nature. Its purpose is to eradicate the ancient notion that one must cultivate the Dao of Poverty in spiritual practice. Furthermore, the heavenly scriptures authored by Chongxin must transcend the Dao of Poverty and attain the Dao of Abundance, thereby revealing the true essence of cultivation and better fulfilling the needs of the spiritual children of today.
Revering the Mother's Heart takes the noble love of maternal virtue as its vanguard, guiding all sentient spiritual children to become transcendent exemplars in the mortal world. It is not merely to prepare for return and gather sustenance, but also, in this era, to foster growth in the Stage of Practice. This must be grounded in daily life to yield truly beneficial rewards.
One must absolutely not abandon joint cultivation by husband and wife, harmony and joy in the family, and blessings bestowed upon future generations. If one departs from these conditions, one cannot speak of cultivation; it is merely seeking fame and fishing for praise within religion, holding only a nominal title. If one cannot achieve fulfillment through the survival of the human path, then, as it is said today, cultivation of the earthly path will yield neither passing grades nor true attainment.
Revering the Mother's Heart: the heart of the Mother is the heart of Heaven and Earth; the heart of the Mother is the Buddha Mind, the heart of Great Love; the heart of the Mother is the heart of the Holy Spirit, the heart of Compassion. In the realm of sentient Heaven and Earth, all are born of the Mother; which sentient being is not so? If there were no mortal Mother to give birth, whence would come the spiritual Mother of the heavens?
The Limitless Empress Mother: She transforms the Mother of the sentient Heaven and Earth into a Bodhisattva in every household to care for all Her children. Among all the multitude of spiritual children in the sentient Heaven and Earth, is there not one who has been born and nurtured by a Mother? This is the greatness of maternal love. Therefore, the heart that reveres maternal virtue must be fully present at all times, and must not be departed from for even a moment!
The Imperial Decree of the Chongmu Mind: Thou shalt take the supreme grace of the Imperial Decree and transform it into great affection and great love to care for all sentient spirit-children. Thou shalt turn the provisions for return into practice, and make nourishing life thy foremost duty. When families are in harmony, provisions are sufficient, and all conditions are wholesome, such conditions shall surely diminish all adversities that come to hinder.
The Imperial Decree of the Chongmu Mind: Bear witness to the creation of Chongxin, and transcend the models of past cultivation. Bring back those who have lost the true principles, that in cultivation they may more easily return, and establish it as the rule and standard of cultivation. If there be spirit-children who cannot return, the Empress Mother of Limitlessness shall be consumed with anxiety, and shall surely command the Immortals and Buddhas to descend into the mortal realm to guide and deliver them.
Furthermore, by various expedient means in the mortal dust, assist them to enter into cultivation, and teach them how to truly return, which is the manifestation of the sublime Mother's virtue. The rules of cultivation are founded upon order, transforming the conditions of life, altering the erroneous seed causes of the past, and preserving the wholesome cycle of seed causes.
The virtuous grace of the Chongmu Mind's Imperial Decree, / Great love and great affection permeate all sentient beings.
Constructing provisions, establishing the Stage of Practice, / Returning and transcending, attaining accomplishment.
The foremost and supreme mission hath come, / Guiding and delivering four hundred million children of the Buddha.
Distinguishing not between the Green Yang and the Red Yang, / Talented souls of science and civilization.
This verse! Offered to all sentient spirit-children as a motto, I hope for it! It is in the cultivation of the "Stage of Practice," within the path of the earth, that one may fully possess the benefits of the "Stage of Provisions," and grow surely in the stage of practice. This is to become a good seed for nourishing life, a good virtuous soul, and a good talent of the Dao, which is precisely to grow and benefit in the present moment, and to return and transcend.
Chapter 12: Revering the Mind and the Great Dao
Namo the Ancient Buddha of the Golden Brush of Wisdom in the Void
July 30, 1999 — 18th day of 6th month, Jimao year (Friday)
The fifteenth day of June in the year 1999, the second day of the fifth month in the year of Jimao (II)
The Heavenly Venerable of the Void assumes the chairmanship; the Holy Emperor Wenheng elucidates the sacred principles.
Virtue pervades Heaven and Earth, nourishing all living beings; it is the time for the Chongxin sanctuary to compile the sacred texts.
Virtue – The pervasiveness of virtue throughout the earth is the primary mission of Heaven and Earth, providing sentient beings with sustenance and granting all living beings the process of nourishment. It is through what one needs that the foundation for each person's pursuit of material life is established. How shall this be achieved? It must depend upon one's own deeds and actions! The pursuit has long possessed the source of sustenance.
By granting oneself the process of contact with nourishment, one can unfold all the combinations of causes and conditions in life. It is in the individual's combination of nourishment that the most fundamental root for every sentient being lies. No sentient being is exempt from this, nor can any escape this scope; it is precisely through these conditions that the comprehensive embodiment of 'morality and virtue' is formed.
Pervasiveness – It is the equal dissemination and transformation of virtuous grace. 'Pervasiveness' means that all things are within the scope of equal and impartial regard. This is the universal and equal distribution, possessing justice and equality in the sentient world. Regardless of the time and space, the causes and conditions of every sentient being are equal, and all are regarded with perfect equality, jointly and equally sharing this source of sustenance for all sentient beings in Heaven and Earth.
Within the blessings and transgressions (calamities) accumulated by each person over countless lifetimes, there is mutual offset and increase. Regarding the disparity in personal blessings and calamities, it solely depends on how much each can possess and how much they can diminish. The physical body of every sentient being in the human world is endowed with the same equal substance, making no distinction between noble and base, high and low; so it is with all species of creation.
The grace of pervasiveness: All equally share the sustenance of Heaven and Earth, thus there is no discrimination nor limitation. All things and sentient beings are but one of the species of sentient beings in the great universe of Heaven and Earth. Each species possesses its own constituent substance, and under equal conditions, all are equally endowed. It is only by taking humanity as the primary foundation that the virtuous grace of the sentient world can be manifested!
Heaven and Earth – All things use the space and environment for survival as nourishment, and furthermore, in this present age, they pursue and create the materials needed for nourishment, forming a comprehensive entity for the survival of all sentient beings. Therefore, between Heaven and Earth, there is precisely this space provided, allowing all sentient beings to participate in the evolutionary function of the entirety of Heaven and Earth.
The sentient world plans the survival of humanity, enriching the process of nourishing all sentient beings in Heaven and Earth. And in Heaven and Earth, which speaks not nor utters a word, humanity is made the comprehensive entity of species to guide the necessity of survival, and furthermore, through humanity, benevolent virtue and compassion are manifested to nourish the living space of all sentient beings and all creation.
And they exist between Heaven and Earth: all the Holy Gods, Immortals, Buddhas, and Bodhisattvas, in accordance with the functions of human survival, evolution, and creation, protect and bless the myriad sentient beings in the universe. Furthermore, they establish courses of transformation and evolutionary education in this world. To all sentient beings and myriad creatures, there is a mutual cycle with human survival, which is but the process of the function of existence.
Providing all provisions for survival, granting unto mankind the benefits of nourishing life. This is precisely the process of the evolution of Heaven and Earth, taking mankind as the root of the primates, the reason whereof lies herein; for mankind, being able to think, can transform, and furthermore possesses written records, and in the process of the evolution of civilization, is far superior to all other species.
The sentient beings of other species all find it difficult to possess such functions and operations, nor can they have such conditions for creative evolution, much less such opportunities for transformation. It is in Heaven and Earth that all things take mankind as the inheritance of education, creating boundless blessings for mankind, only then can the purpose of creation and evolution be achieved, which is truly to benefit oneself and to benefit all sentient beings!
Nourishing all sentient beings—not only the sentient beings of mankind, but also other sentient and non-sentient species. And among the Immortals and Buddhas, all are achieved through mankind, having already accumulated through the process of human survival experience. Also, within the aggregate of all things, it is necessary to evolve and transform time and time again, thereby achieving the benefit of oneself and others.
The great love of mankind is to perform the acts of conservation and protection. It is absolutely forbidden to rely on the dominance of mankind to infringe upon the sentient beings of other species. Towards all sentient and non-sentient flora and fauna, they all bear the virtuous nourishment of Heaven and Earth, granting mankind the functions of further evolution and educational inheritance. Looking comprehensively at the past fifty years or so, how is the scientific evolution of mankind?
It is precisely to elevate, increase, and accumulate the blessings of the sentient beings of mankind, and to take the comfortable well-being of human survival as the goal. Furthermore, mankind bears the protection and cultivation of the Holy Gods, Immortals, and Buddhas between Heaven and Earth. Through inventions, transforming the various poor and unsuitable living environments of human survival in the past, there must be good and virtuous blessings to rely upon.
The present age may well be said to possess the greatest blessings in over five thousand years! The living environment is most comfortable, and movement is most convenient. It is because of the cycle of life in this age, evolving precisely through such conditions; yet in the elevation of the human mind and wisdom, it often fails to keep pace with the rapid manifestation of the technological civilization of the times.
Often hindered by obstacles of the mind and life, it is thus difficult to attain tranquility, and wisdom cannot grow and be elevated. Therefore, it is exceedingly difficult to harmonize with Heaven and Earth. This is also because, while nourishing all sentient beings, mankind, in the nourishment of life, fails to elevate their spiritual nature, resulting in a state where only physical comfort is achieved, yet it remains difficult to increase spiritual awareness.
Nourishing all sentient beings with grace—it must be manifested through the innate original spirit. Mankind, within the present worldly environment, finds it difficult to use religious edification to compensate for the deficiency of the spiritual nature, nor is it easy to find a refuge of faith for guidance. Even if one can enter into the edification of religion, yet being bound by the fences of religious dogma, it is difficult to break free from such limitations.
In the present generation, there is fundamentally no true cultivation and understanding of the rational truth to nourish oneself and increase the spiritual nature. Therefore, the sentient beings of mankind will repeatedly reincarnate within the Six Realms, which is precisely caused by this very reason. How then can one manifest one's own nature and Buddha Mind? In truth, all are hindered by the individual's solidified attachment to the ego, as well as the obstacles of principle and the obstacles of knowledge.
Verily, it is exceedingly difficult to truly return and elevate the provisions and opportunities; such limitations being solidified, in the environment of cultivating the conception of survival, if it be too comfortable and convenient, how then can it grant the spiritual children to return to the Realm of Limitlessness, the Pure Land of Ultimate Bliss, and the Celestial Realm of the Void? Much less to transcend in this very lifetime, which is indeed too difficult!
It is imperative to know that mankind, in the space of survival, cannot depart from such limitations; rather, in the very environment of survival, one must provide oneself with abundant provisions, establish the foundation of achievement, and offer mankind growth and return, so as to ascend and transcend. This is the fundamental conception necessarily required for cultivation in this era.
The Imperial Decree of the Heart of the Exalted Mother, whose virtue pervades Heaven and Earth to nourish all living beings—It is necessary to guide sentient beings of mankind on how to prepare for return; the Imperial Decree also establishes Limitlessness as the return, and the Void as the transcendence; furthermore, the boundless grace of the Empress Mother of Limitlessness upon the sentient spiritual children is to transform the profound mysteries of Heaven and Earth into provisions, thereby achieving transcendence in the present world.
The spiritual children, whether they cultivate or not, can all empathize and receive the grace and virtue of Heaven and Earth. Within Heaven and Earth there is the orbit of Heaven and Earth, and mankind has the principles of human survival. Between Heaven and Earth, towards mankind and all sentient beings of ten thousand things, it is imperative to elevate the instruction of mankind amidst survival, for this instruction lies in the plain and true principle.
It is not merely the expedient and provisional secular truth, but the proper knowledge for nourishing life and returning; furthermore, cultivators all claim to have entered religion, yet know not that their deeds never depart from the process of human survival. It is imperative, within the process of nourishing life, to transform experience into cultivation and nourishment. This is the most principal function and course of instruction, which alone is the practical reality!
Virtue pervades Heaven and Earth to nourish all living beings—This is precisely the fundamental course of Chongxin; moreover, in the process of instruction, one cannot depart from such norms and orbits. How then to establish norms? How to establish principles? How to apply them? This is precisely the trial for the worthy disciples of Chongxin, to apply wisdom in establishing norms and principles, and to apply them in instructing sentient beings below.
Making no distinction between self and other, and all religious lineages being of one suchness, how then to provide provisions? Neither should one involve the doctrines and lineages of any religion; thus, dwelling in the present age when ten thousand religions arise together, all religions bear the responsibility and obligation to prepare for all instruction below. Only in this way can one attain ascension and transcendence in this very present lifetime.
Chongxin must at this time establish all orderly regulations, to serve as the orthodox lineage to be followed in the future; having thus the true and actual opportunity, one can, in the future guidance, education, and instruction, allow sentient beings to return and rejoin the ranks, fulfilling the necessity of learning and growth. This is precisely achieving oneself and saving sentient beings.
Virtue pervades Heaven and Earth to nourish all living beings; sentient beings and ten thousand spirits come together to achieve.
The grace of the Mother's Heart is of great compassion; by Imperial Decree, Chongxin rides the vehicle of salvation.
The writings of causes and conditions are not as they were, differing from the scriptures and chapters of old.
The civilization of the present day is of great supremacy, opening the heavenly voyage of the universe.
Furthermore, with the purpose of propagating the Holy Teachings of the Confucian Sect, it guideth the Daoist fields of the Confucian Sect to present a new atmosphere, providing for the sentient beings of the future a common path to observe and follow. How shall one be a pioneer? How shall one bestow meritorious virtue? How shall one cultivate and nourish life? All these are the labors of each man. And how shall one transform and evolve, that in the future they may attain more practical realization?
Chapter 13: The Great Dao and the Zen Mind
Namo the Auspicious Ancient Buddha of the Void and Falling Brush
August 3, 1999 — 22nd day of 6th month, Jimao year (Tuesday)
The void transmitteth the truth from the utmost sincerity, and the superior man expoundeth the principle to achieve realization.
The Great Dao and the Buddha Mind expound the Zen Sect, and the Imperial Decree of the Mother of Chongxin is verily true.
Chongxin: It is precisely to expound the supreme truth, applying it unto the process of nourishing life in the world, both in transcending it and entering it. Concerning the supreme mind-nature of Chongxin, which is the root of all dharmas, it applieth the truth of "Consciousness-Only" unto the human world. Because all dharmas are created by the mind, it is all the more necessary to use the mind to realize it; and this is so for all species of beings.
Among all dharmas, if one cannot apply the "Mind Dharma," one verily cannot achieve anything. Thus, it is exceedingly difficult to combine and develop all the nourishing of life, and impossible to prepare the provisions for the lower transformation. At the beginning of all dharmas being "Consciousness-Only," one cannot depart from the process expounded by the "Buddha Mind." In truth, it is intimately connected with life.
Chongxin: It is precisely the harmonious blending of the Buddha Mind. Furthermore, the concept of the Buddha Mind is derived from the Buddhist teachings. If one asks, what of the Confucian school? The teachings of the Confucian school are inherited from the hearts of the sages. But what of the Taoist school? Is it the Taoist Mind? Is it the Immortal Mind? All must be rooted in a sublime mind-nature, that is, the mind of reason and principle, which alone is righteous.
The traditions handed down by the three teachings of Confucianism, Taoism, and Buddhism dictate that in the present worldly religions, one shall not divide between self and other, nor between high and low, nor between thou and me. All shall be humbly integrated and applied unto daily life, thereby uniting life and spiritual cultivation. Moreover, amidst cultivation and the nourishing of life, one shall transform all past unwholesome accumulated habits.
The past hath perished! And it is hard to be traced. How much more difficult is it to empirically verify the manifold things of previous lives! It is surely impossible to truly apply and realize them in the mortal world. How then can one practically comprehend the processes of all previous lives? There remaineth still doubt, and verification is required. Can all these things of previous lives be verified? It is exceedingly difficult!
Yet in the future, it shall surely be traced, and furthermore, it shall be transformed. By observing all things in the present, one shall surely comprehend them, and moreover, it is only right that one grasps and holds them by oneself. Otherwise, how shall one transform the seed causes of the past? It is not certain! And because all sentient beings of mankind lack this conception, how can they grow and be elevated?
The Mother: She is made manifest by the Supreme Lord of Limitlessness. The Mother is the compassionate love of Heaven and Earth. If towards all creation there were no compassionate nourishment and care of a mother, could they be born and grow? Especially for mankind, it is thus; having growth, education, and learning, it is at the very beginning of the creation of wisdom, all residing in the virtuous grace of the Mother. It is imperative to pass down the teachings through the experience of education, learning, and growth.
The hope of the Mother's heart: She earnestly desireth that her own children may rise above the common, and furthermore, accomplish great works. They must surely be elevated, return, and transcend, and even propagate the virtuous grace of the Mother to make it manifest, thereby benefiting all sentient beings. Thus, through the guidance and instruction of the Mother's compassionate grace, they shall surely partake of her benevolent grace.
It is to act for the growth and welfare of oneself and all sentient beings, which is the virtuous grace of the Mother's heart! Furthermore, the Mother is the root of all creation. The Mother is she who jointly shelters and protects all sentient beings. Therefore, the Mother is called Yin, and the Father is called Yang. And with Yin and Yang, Qian and Kun, taking their proper positions between Heaven and Earth, they shall surely multiply and perpetuate the lineage, flourishing prosperously and growing ever more lush and enduring.
The Imperial Decree: What is promulgated by the lineage system of the Imperial Decree is precisely in this present world, taking the innate "Great Dao of Limitlessness" as the foundation to return. Furthermore, it transforms the lineage of the Imperial Decree by transcending and reforming the stale ways of past religions, accomplishing the source of provisions for education and instruction, which is precisely to accomplish the increase of wisdom.
Thus, in the present world, one shall have more abundant fruits and provisions, and shall surely return unto the present moment. One shall also have a practical stepping stone and foundation, attaining even more transcendent achievements. It is precisely in the mortal world that one can transform the unwholesome seed causes of the past, eliminate the obstacles of ignorance from bygone times, and dissolve all unwholesome habits of existence.
The Imperial Decree: It is the personal decree of the Imperial Mother of Limitlessness, the lineage of the Dao promulgated and handed down. Its karmic conditions are not of small consequence, but are exceedingly wondrous and supreme. Naturally, one can realize and return amidst the mortal dust. How then shall one take the wondrous provisions of the Immortals and Buddhas, given with earnest and painstaking counsel, and let sentient beings personally realize and experience them in the process of nourishing life, which alone is the true reality?
The Imperial Decree of the Mother of Chongxin: Not only to dissolve the past evil habits in the mortal dust, but also to let the sentient disciples of religion, and all sentient and non-sentient beings, know the virtuous grace of Heaven and Earth, and the merciful benevolence of the Imperial Mother of Limitlessness, this is the righteous path. Though this cause and effect hath already been promulgated, how shall it be obtained?
Concerning all sentient disciples who have entered into religion, they have long since departed from the original intention of the sages of the Five Religions in establishing their teachings; yea, they have become much corrupted, and it is hard to guide them aright. They have built high fences around themselves, making it exceedingly difficult to align with the will of the sages. Therefore, as times change and the Dharma changes also, they often mistake the wrong for the right, deeming their own ways to be true.
This is verily caused by the unbroken lineage transmitted by the forefathers! By acting thus, one cannot attain transcendence in this present life. If one places hope in future lives for attainment, it shall be most difficult to seize the opportunity to return in this very life. If one cannot achieve it even with the favorable conditions of this life, how can one foolishly dream of fully possessing this heavenly secret in the next life? It is not certain; nay, if it should happen, it would be a marvel indeed!
The heavenly scriptures authored by Chongxin are all a fusion of the Principles of Consciousness-Only and the Doctrines of the Zen School; furthermore, the Practices of the Buddha Mind are applied to cultivation and the nourishment of life. And the Mind of the Buddha is that of the saints, the immortals, the gods, the Daoists, and the Bodhisattvas! The applications of the Buddha Mind are not limited to this alone, but must transcend the doctrinal principles of Zen.
Thus it may enable the later disciples to all experience and realize, and under the Stage of Provisions to transform and nourish sentient beings. Furthermore, what the Zen doctrines manifest is rooted in the Consciousness-Only of the Buddhist mind; the origin of all dharmas and all things is the Dharma of the Mind. All that can be perceived through the dharmas of form requires the mutual fusion of the dual functions of Mind and Form, only then can one benefit oneself, nourish life, and cultivate in the present world.
Form upon form, the dharma of mind, the dharma of mind and form; Zen upon Zen, the principles of learning, the learning of the Zen school.
Buddha upon Buddha, mind upon mind, the Mind of the Great Dao; the supreme principle of the sublime is the True Mind.
The Zen mind and all dharmas are the Buddha Mind; the Buddha Mind guides and delivers the myriad original spirits.
The original spirits return and transcend once more; this transcendence is the yet more sublime mind.
The sublime mind and nature are all practical reality; in practical reality and practice, there is yet more mind.
A resolute mind will inevitably transform one's nature; transforming this nature through true realization illuminates the Zen mind.
This verse! Studying it together with all sentient beings and virtuous Dharma friends will surely yield profound insights. Furthermore, Chongxin will surely achieve great things in the future. Seeing that Chongxin can perpetuate the lineage, Heaven will surely enable him to lead the 'Holy Teachings of the Confucian Patriarch' to flourish throughout the universe. This is to promote the duties and mission entrusted by Heaven, thereby achieving greater self-realization and benefiting all sentient beings.
Furthermore, by mutually verifying and integrating the 'Cihui System' and the 'Tiandao System,' providing the provisions of the Mahayana to guide all sentient beings back to their origin and enabling them to transcend—this is the solemn responsibility and great mission of Chongxin. All virtuous disciples will certainly come to truly understand and personally realize this in the future, willingly undertaking the work themselves, and promoting it infinitely and boundlessly.
Chapter 14: The Straightforward Mind Attains Buddhahood
Namo Ancient Buddha of the Colorful Clouds and Radiant Heaven in the Void
August 6, 1999, Ji Mao year, 25th day of the sixth lunar month (Friday)
The Lord of the Southern Heaven expounds the Holy Will; the Holy Emperor Wenheng is the Great Chairman.
Enlightening through the ultimate truth to manifest Buddha-nature; the Great Way and Buddha-mind uplifting all myriad phenomena.
Illumination and Transformation: It involves applying discernment to the process of ignorance to bring clarity, opening up and dissolving the obstacles of delusion. By integrating the experience of ignorance with the transmission and educational guidance of predecessors, one transforms their experience into wisdom and knowledge. Furthermore, through the experience of knowledge, one cultivates and manifests wisdom, applying this throughout daily life and spiritual practice.
Life and Practice: These two must be fully integrated into one and never separated, thereby opening and elevating wisdom. All aspects of existence should be utilized to dissolve and remove delusions and obstacles. Wisdom must be cultivated and accumulated through learning, transforming everyday experiences into applied knowledge, so that one may truly reap the benefits.
Truth is the immutable law, which holds true and deviates not across the four seas. It is through the minutiae of daily life that the True Principle is imparted unto the world, and the process of self-fulfillment and the nourishing of life is achieved. Truth is not mere worldly reasoning, for reasoning may vary according to the customs, traditions, and habits of different lands and peoples.
Reasoning: Within the conditions of governance and regulation, all processes of human life are fostered within the Principle of the Dao. The most essential task is to transform the Principle of the Dao, that is, the worldly principle, into nourishing sustenance, to moisten all sentient beings, and to take humanity as the foundation, so that all may benefit and grow in their daily lives.
Truth: It cannot deviate from common reason, and common reason is precisely manifested upon the principles of the world. Furthermore, the "True Principle" has never changed from ancient times to the present, nor does it differ according to lands, peoples, customs, governance, or regulations. Therefore, how ought sentient beings of humanity to act? It is not fixed!
Manifestation: It is the revealing of the most essential foundation. Manifestation is the bringing forth of the true essence. Furthermore, "Manifestation" within this revealing is the very root cause of achievement. Thus, what is to be manifested? What is to be revealed? One must understand that the process of human existence is entirely the manifestation of the original self-nature; whether it be good or bad, right or wrong, it is all a display of this manifestation.
Regardless of human existence, good and bad, right and wrong are all manifestations. If they cannot be manifested, it is difficult to attain thorough understanding. Moreover, while "manifesting True Suchness and revealing the Buddha Mind," karmic obstacles will also manifest. How then can they be transformed and completely eradicated? Manifestation is the revealing upon the surface, "the realm above action," whereby one may perceive all things. Otherwise, what is to be manifested? What is to be revealed? It is then difficult to comprehend!
Buddha Mind is the inherent essence possessed by all sentient beings. In the Buddhist tradition, it is called the Buddha Mind; in the Daoist tradition, it is the Original Nature, also termed the Nature of the Dao; in the Confucian tradition, it is the Self-nature, also known as the Sage-nature! In the contemporary Daoist perspective, it is the Divine Nature and the Immortal Nature! The Buddha Mind is the original self-nature already fully endowed within all sentient beings.
It changes not due to the entanglement of karmic causes and the evolution of each individual. Even upon entering the ranks of Holy Spirits, Immortals, and Buddhas, or amidst reincarnation and sinking into suffering, it is neither lost nor buried. It is the inherent essence possessed by all sentient beings, which can only be brought to fruition by manifesting the Buddha Mind. Furthermore, sentient beings in this present age are the most blessed and the most fully endowed.
What was difficult to comprehend in times past: the Self-nature and Buddha Mind must be revealed through the Self-nature and Buddha Mind, so that one may enter into "Nirvana without remainder." For Nirvana is the most supreme realm of the Buddha, where one is elevated and transcended by the "Great Bliss of Nirvana!" Moreover, such conditions and mysteries cannot be comprehended by ordinary practitioners.
The Illumination and Transformation of Truth is precisely the relevant curriculum to be comprehended by the Chongxin lineage of the Dao. In the future, it shall establish the "Academy of the Limitless Great Dao" to return and transcend. This is because the Immortals and Buddhas, Holy Spirits, High Perfected Ones, and Bodhisattvas of the higher realms all come to join this grand endeavor, and they shall impart down into the Heavenly Scriptures all the resources and provisions that can bring to fruition the original spirits and sentient beings.
It is provided for the true practitioners of later generations, namely those practitioners who possess no discriminative mind, to achieve the True Principle. In responding to the Illumination of Truth, one can align with the actual reality, perfectly manifesting within the mind and nature of every original spirit among sentient beings. By integrating daily life with spiritual cultivation, and achieving mutual harmony of heart, one attains the fundamental concept essential for this Illumination and Transformation.
The Truth is indeed the actual descending transformation to enrich and accumulate one's wisdom, thereby attaining: much hearing, much listening, and much contemplation; that is, to cultivate within "hearing, contemplation, and practice," further to accomplish oneself within "contemplative practice," and moreover to transcend within "subtle contemplative practice," only then can one attain entry into the Lotus Buddha-land (Pure Land).
Manifesting the Buddha Nature - All sentient beings possess the fundamental essence, whether they be sentient or insentient beings of heaven and earth, demons and monsters, as well as those in the paths of Asuras, hell, hungry ghosts, and animals; encompassing all sentient and insentient mountain sprites and water goblins... and all manner of beings, all can "manifest True Suchness and reveal the Buddha Nature." What, then, is the reason for this?
It is precisely that all sentient and insentient beings are equal, all being one body and thus; towards the different sentient beings of heaven and earth, how then shall the Buddha Nature be manifested? Does it rely on one's own efforts as a means of response? One must realize: all sentient beings possess the Buddha Nature that can be manifested! Thus, it shall not be limited merely to human beings; this is a matter that must be clearly understood.
Enlightening and transforming the Truth to manifest the Buddha Nature - By descending to educate with the true principles and thereby enriching them, one shall have abundant provisions to nourish life, enabling the accomplishment of all sentient, insentient, and non-sentient multitudes of beings. This is precisely to establish the supreme provisions of enlightening the Chongxin lineage as the foundation, capable of integrating all religious lineages in mutual harmony; one must possess a mind of equal contemplation in harmonious union.
Transforming the righteous principles of heaven and earth into provisions of sustenance, bestowing upon the multitude of spiritual beings the stage of provisions, let them verily "implement" within their own realized experiences, and furthermore "diligently strive" in all nourishing of life, transformation, and educational courses; it is within "perfection" that one shall "transcend." Therefore, all stages and realms of attainment shall surely be accomplished in the human world.
Enlightening the Truth to manifest the Buddha Nature; All myriad spirits possess different forms.
Genes are endowed with the same root and source; Limitlessness descends to transform and unfold anew.
The technology of the present age achieves transcendence; Sentient human beings are elevated to become...
Blessings and virtuous grace shall extend to posterity; Perfectly transcending, they shall return.
Thus, there is no need to rely on hope for the next life; human life is precisely the dividing point of "ascent and descent" for all life, and furthermore, the "realm of seed causes and transformation." What is desired? It is all determined by the extent of one's own diligent efforts and practical implementation! To transcend even further within perfection, this is truly to enlighten the Truth and manifest the Buddha Nature, entering the "Lotus Buddha-land World," which is the opportunity and principle for attainment.
Chapter 15: The True Mind as the Right
The Ancient Buddha of the Southern Sea
August 13, 1999 — 3rd day of 7th month, Jimao year (Friday)
The transmission of the Void, the principle is without ripple; the Fairy Maiden Cailing returns to descend.
Promulgate the chapter of the True Interpretation of the Primordial; the Great Dao expands and the Buddha Mind is exalted.
Promoting the Primordial—how shall the Primordial be promoted? It is precisely to transform the truth of the Limitlessness of the Nothingness of Nothing into practical resources, that there may be related actions in the mortal world. Moreover, since the truth takes the Primordial Limitlessness as its fundamental chapter, it further transcends and accomplishes the cultivators among the sentient beings, that they may perfectly return, be elevated, and transcend. Few understand such conditions.
To promote the original intention of the Primordial, one must necessarily combine the nurturing of life and cultivation, and through all processes of form and appearance in the mortal world, one may surely perform the actions of cultivation and the nurturing of life. However, let no one say: cultivation is supreme. For if so, one shall depart from the necessity of human existence, which is also a hindrance.
The True Interpretation—because the True Interpretation is the unchanging truth, it must be guided by true principles and norms, that the spiritual children in the mortal dust may correct their personal errors and deficiencies for growth, and even eliminate the unwholesome habits and dispositions of the past, so as to truly achieve the model of transformation. But how shall there be an opportunity for change?
The True Interpretation—precisely the unchanging principle, and through the basic curriculum of true instruction, it makes the sentient beings as one body. In the doings of sentient beings, they may accord with the grace and laws of Heaven and Earth, that there may be the most essential chapter of the True Interpretation. Verily, with the True Interpretation in the mortal world, there must be laws and ordinances.
Promoting the True Interpretation of the Primordial—in the mortal world, whatsoever the religious sect or lineage, they all consider themselves to be the greatest, the highest, the most supreme, that is, the most capable of transcendence. This is originally not to be condemned. In truth, it is no different for: Confucianism, Taoism, Buddhism, Christianity, Islam, and the Heavenly Way are all likewise. However, in the sight of Heaven: there is no distinction whatsoever!
For after the Holy Spirits, Immortals, and Buddhas transmitted the teachings unto the mortal realm, those in authority, in the propagation of education, would oft define their own faith and compare it with other religions, frequently inflating and expanding themselves. Thus, concerning the establishment of the faith in those days, during the season of propagation, all the definitions and regulations of the religious lineage were not necessarily so!
However, oftentimes the later transmitters, in gathering the faithful, do also boast of their own excellences, which is precisely brought about by differing from other religions! This is caused by the later transmitters frequently citing such matters! In the propagation and transmission of the faith, as the later generations cite and thereby extend all manner of self-boasting and self-inflation, what else can be done?
It is none other than the desire to gather the faithful, to make them rejoice and submit sincerely; moreover, it lieth in the improper citations of themselves. Such a process, originally a simple and unobjectionable matter, becometh exceedingly complex, indeed misleading the faith of human sentient beings. Furthermore, the invisible Immortals and Buddhas, through manifestations, shall cooperate to grant sentient beings resonance and verification.
Granting unto the later transmitters or those in authority, there is thus immense faith; and the Immortals and Buddhas can also cooperate with the mindset and deeds of the later transmitters and those in authority, to manifest their own religious lineage; indeed, throughout heaven and earth, no matter what religion, it is all so. But oftentimes they cannot cite the true principles and truths to transform the human world, becoming nothing but mere resonance.
Frequently employing worldly expedient methods to manifest, speaking thus, it is certain that they cannot lead sentient beings to return unto the faith, to make true preparations and provisions for return; thus, in reincarnation, repeatedly following one another, this kind of reincarnation is unceasing! And because reincarnation is unceasing, it is even less guaranteed whether every cultivator who enters the religious lineage can be elevated and increased?
Can they return unto the Ultimate Bliss World, the Heaven of Limitlessness and Principle, the Heavenly Realm of the Void? It will surely make the cultivators, who have the mind to truly cultivate and practice, shrink back at the sight, making it exceedingly difficult to guide them to truly return, to have practical preparations and provisions; this is brought about by such causes, and how then: to propagate the true interpretation of the Pre-Heaven? It is fundamentally impossible!
It is necessary to examine and ponder again, and how then to guide the return? This is the truth towards human sentient beings; one must take responsibility through one's own spiritual nature, and also take responsibility for all matters of one's own doings and deeds; moreover, "its cause and its effect are both self-obtained," in that "propagating the Pre-Heaven" is "the Limitlessness of the Non-Limitlessness," how then can it be comprehended?
How to make the return in "the Limitlessness of the Non-Limitlessness"? How to fully possess the provisions, which is the true nature! Otherwise, in the nourishing of life and cultivation of humanity, if one cannot have both perfect, it will surely produce mutual repulsion, and thus cannot grant cultivation and nourishing to be mutually combined; in such a case, it is exceedingly difficult to have the true opportunity to guide the return.
The true interpretation is precisely the provisions and opportunity for return, depending entirely upon personal deeds; in the "conditions for the return of the Pre-Heaven," it is exercised by oneself, transformed by oneself, and achieved by oneself, which is towards one's own station of provisions; therefore, the true interpretation provided unto humanity can thus have the preparation for return.
It will surely allow the true cultivators of the faith to understand the helplessness and bitter tribulations of life, and also frequently in the human world, hastily seek a path of opportunity and principle to ascend unto heaven; it is certain that those who truly cultivate and practice are thus; but when the good opportunity and conditions for achievement are insufficient, it will grant unto oneself the inability to truly guide the principle of return.
Within the promulgation of the laws of Heaven, if one can truly guide and lead them back to their origin and make preparation, thus: it is only by propagating the true principles of Limitlessness in the Pre-Heaven that it can be brought to pass, granting all sentient beings this oneness and thusness, which is the true attainment. It is not merely to establish rules and regulations for the few disciples who wish to practice true cultivation.
To propagate is to propagate the Great Dao! Nor is it the Dao that propagates men; "propagation" is rightly the expansion and dissemination. Only such propagation possesses efficacy in time. Furthermore, the Pre-Heaven is to lead the mortal world back into the realm of "Pure Oneness," making distinctions within the "Taiji," wherein are manifested "the myriad differences of materialism" and "the myriad dharmas of Consciousness-Only."
This mind can accomplish all things, and this mind can also destroy all things; it is all determined by observing the mentality and actions of mankind. Therefore, within the "Series of Heavenly Scriptures on the Great Dao" authored by the lineage of Chongxin, all worthy disciples must not cling to the thought of constructing ideologies based on: "I am the greatest, the highest, the most supreme, the most excellent, and the most transcendent." Absolutely must it not be so!
If it be so! One has already departed from the norms of equality in the mortal world, cultivation, religion, and the equality of self-nature. It is imperative to be guided and perform true deeds, and within "having actions" to enter into "conditioned existence," and further from "conditioned existence" to attain "non-action." This kind of non-action is precisely what can be practiced in the mortal world; how then can one learn the "True Non-action" of the masters, the Immortals and Buddhas?
Propagate the seed causes of the true interpretations of the Pre-Heaven; Expand Chongxin to be ever more renewed and brilliant.
In saving and transforming, attend to the root of education; In true non-action, perform the return to the origin.
The true principles of the Realm of Principle are rare and seldom found; Supreme and wondrous are the karmic affinities cultivated in Chongxin.
Effort must be joined with utmost mindfulness; Through the diligent perseverance of mankind, attainment shall be achieved.
Heaven is precisely "True Non-action." Mankind and sentient beings can learn from the karmic opportunities of Heaven and Earth to achieve attainment. It is also required that all worthy disciples of Chongxin must unanimously do likewise, learning and implementing the "True Non-action" of Heaven. This is precisely to act as a guide and return to the original seed causes for oneself and for all sentient beings, which is the very propagation of the true interpretations of the Pre-Heaven, creating karmic opportunities for sentient beings.
Chapter 16: No-Mind Subdues Delusions
The Ancient Buddha Daoji of Nanping
August 17, 1999 — 7th day of 7th month, Jimao year (Tuesday)
The Golden Brush of the Void transmitteth the Divine Mechanism; the Celestial Worthy of Opening Wisdom entereth the season of composing the sacred book.
The Great Dao and the Buddha Mind, the Seventh Volume: to walk in the Great Principles of Heaven and Earth.
Action—action is the reliance whereupon one walketh, granting oneself a path to tread. In regard to one's own deeds, one elucidateth one's cause and effect, and how one transformeth and determineth the accumulation of one's seed causes! It is verily to take the path of reliance and one's deeds, and to follow them as a foundation within the scope of one's own ability; this is what is meant by 'action'.
Every man, how then shall he conduct himself in the future? And furthermore, how he ought to act is of the utmost importance! He must verily transform the root of causes, so as to dissolve the constant causes of his past dispositions and habits. For the sentient beings of mankind, under such conditions, he must first know what his own unwholesome habits are, before there can be a day of transformation.
Heaven and Earth—Heaven and Earth are the dwelling place for mankind and all creation, enabling all species with form and appearance to be accomplished in the process of evolution. It is for the purpose of creation and evolution, striving to bring forth the blessings of all creation and sentient beings. Furthermore, regarding mankind as the chief among the spiritual leaders of all creation: the deeds and actions of mankind take the function of man as the principal model.
Mankind hath words wherewith to record, and in the civilization of technology, can transform and turn aside the karmic causes and karmic effects wrought by the disorder of Heaven and Earth. Thus, there is great virtue between Heaven and Earth, which is verily 'One Body, Thus It Is'. It is not only mankind; if the dwelling place of mankind had not all creation to provide the sustenance of the food chain for the sentient world, how could it be?
And what deeds doth mankind perform, as the goal of creation and evolution? Therefore, in the reliance of mankind, there is verily justice and equality, to treat all other creation and sentient beings, coexisting together in this Heaven and Earth. It is to compare mankind with 'Heaven, Earth, and Mankind', making it the principal model for the sentient world.
The Great Dao—the Dao is Principle! Principle is the unchanging law. For mankind to survive in the world, there must be a smooth path, so that there be no hindrance and no entanglement; that is, the path of the Dao must be smooth. Furthermore, the world of mankind, with a smooth and open road, alloweth mankind to exercise and to act, and furthermore, there is the Great Path of Light.
In the present civilization of technology, the conveyances produced by mankind must rely upon level roads for their passage; and this levelness must be a smooth path without hindrance. If there be any flaw or pitfall, or if aught else obstruct the progress of the journey, it shall be hard to proceed smoothly, nor can one travel straightway without impediment.
Thus, upon the smooth path, many trials and tribulations shall be added; and so it is with the course of human existence! Therefore, the Dao is the Principle, and the Principle is the Law; otherwise, if there be hindrance, it shall be determined by observing the deeds of sentient beings. There must be a continuous cutting through thorns and brambles, that one may ever have a smooth and prosperous path in the mortal world.
To walk the Great Dao of Heaven and Earth—this is the unchanging truth of Heaven and Earth. Applied to the sentient world of mankind, it must grant sentient beings a smooth and comfortable path, and a clear way for spiritual practice without hindrance or entanglement. For mankind, because the paths extend in all directions, one may shorten the impediments of time and space, and swiftly arrive at the destination.
Even as the building of the great highways in the land of Taiwan hath shortened the distance and space between city and country, thereby improving the convenience of travel and elevating the quality of life, increasing the opportunities for communion among mankind, and advancing toward a prosperous life after the millennium; this too is a blessing bestowed by technology. And the civilization of technology in this present age hath long since cast off the fences of former ignorance.
Furthermore, by the civilization of technology in this present age to elevate the comfortable life of human existence, how may one rely upon the manifestation of human civilization to exercise the "Great Dao of Heaven and Earth" in a practical manner? One must understand that the teaching methods of old shall no longer be clung to; otherwise, if one desires to save and bring to fruition the myriad multitudes of sentient beings, it shall be exceedingly hard to achieve any effective purpose.
To exercise the Great Dao of Heaven and Earth—is precisely to nourish sentient beings with the universal love and equality between Heaven and Earth, to practice equal love, compassion, joy, and equanimity, that the myriad multitudes may live freely and at ease in the environment of the mortal world. This is as it is said: "Heaven above hath the virtue of loving life, the great earth hath the virtue of nurturing and fostering life, and mankind hath the virtue of releasing and protecting life."
When the great virtues of Heaven, Earth, and Mankind are joined together, mutually assisting and completing one another to nourish life and sustain existence, then the sentient beings between Heaven and Earth shall not be affected by the changes of time, space, and environment, nor shall they suffer lack, nor be seized by fear. This is precisely the great virtue of Heaven and Earth, to benefit the sentient multitudes in the world of mankind.
Mankind in the sentient world must not rely upon their might to harm the myriad creatures and sentient beings. If mankind be unmerciful and commit the act of harming all creatures, they shall surely in the future bear the ordained law of Heaven and Earth—the cycle of cause and effect—and face the backlash of Heaven and Earth. This is the principle that "when things reach their extreme, they revert to their opposites"; applied to the sentient world, this alone is the righteous path!
The great virtue and great love of Heaven and Earth—protecteth and blesseth all the myriad multitudes, and not mankind alone. Moreover, all sentient creatures and beings provide for the course of human existence, playing a most vital role; they supply nourishment, which truly makes up for the deficiencies in human survival, and provide the sustenance of life, granting mankind a space in which to exist.
Verily, they are the chief sacrifices that provide the source of food for mankind; this binds together all creatures and sentient beings, and their grace toward the entire food chain of mankind may be said to be exceedingly profound. In this condition lies the composition of the food chain; were there no food chain, the sentient beings of mankind would long since have starved and dried up, and the world would have turned into a realm where men devour one another.
It may be said of the mortal realm: "Man dies for wealth, and the bird perishes for food." Thus it is known: not only the birds, but all moving sentient beings are bound within the food chain, sustaining themselves and growing through its provisions. For the process of nourishing life relies upon the sustenance of this very chain, that they might possess a more abundant space for survival.
Whether they fly in the heavens, walk upon the earth, or swim in the seas, all living creatures that move are "of one suchness!" This is the righteous principle of Heaven and Earth. It may be said that within the heavens and earth of the human world, all that moves and does not move, all sentient and non-sentient beings are thus. If one cannot break through the limitations of this food chain, what else can be done?
Within the space of human survival, it is even more so! The sentient beings of humanity cannot detach themselves from the cyclical process of the "food chain and the chain of worldly affairs." Furthermore, all sentient human beings must have the requirements of survival, that in the need for currency to nourish life, they may fully provide the currency, and thus receive good benefit.
Only thus can they provide sustenance for the nourishment of life and the enjoyment of a comfortable life. The sentient beings of humanity, among the scholars, farmers, artisans, and merchants, each play their respective roles; indeed, they are all interlinked, unable to detach from the aggregate of human survival. It is necessary that within human existence, they may have a comfortable environment and the nourishment of the spirit.
This is concerning the space of spiritual practice, wherein the nourishment of life and spiritual practice may mutually supplement one another. Also, within the human spirit, from the "empty and spiritual nature," one must elevate oneself. It is precisely through the combination and mutual supplementation of spiritual practice and the nourishment of life, that one can resolve the obstacles of the spirit, attain perfect harmony and freedom, and thus be endowed with good blessings and virtue.
Chongxin: The Heavenly Scriptures of the Great Dao series authored therein precisely combine "the nourishment of life and spiritual practice," which is to transform the unwholesome seed causes of accumulated lifetimes. Therefore, the holy mandate and heavenly duty of Chongxin are most extraordinary. Let all virtuous disciples observe carefully; within the authored Heavenly Scriptures, all is highly practical, and furthermore, practical truth is made the source of sustenance for enlightenment and teaching.
It precisely transcends the realms of other religions, combining the nourishment of life and spiritual practice to transcend even further, that one may truly possess the practical heavenly ladder and the opportunity for transformation. Thus, in "walking the Great Dao of Heaven and Earth" and regarding the "laws of Yin and Yang permeating everywhere without hindrance," if one can clearly comprehend them, one can surely effect transformation, and thus attain practical growth and elevation.
One can surely accomplish oneself such that the nourishment of life and spiritual practice mutually assist one another, with absolutely no room for disconnection. If one were to detach from "the nourishment of life and spiritual practice" and claim to return to the truth, this would precisely deviate from the "righteous principle of the Great Dao of Heaven and Earth." How then could the myriad living beings possess practical sustenance? This is indeed a fallacy!
Walk and uphold the Great Dao of Heaven and Earth; the welfare of sentient beings shall be greatly exalted.
The grace of the High Heaven is boundless and manifold; the technology of the future is infinitely wondrous.
The series of Heavenly Scriptures of the Great Dao, bestowed by the Empress Mother of Limitlessness.
Mankind in this present age findeth it hard to comprehend; the heavenly secrets are supremely wondrous and of great blessings and virtue.
It is hoped that all sentient beings may comprehend all these doings, and know that in the realm of Heaven and Earth, they may neither depart from nor go against them. All sentient beings are the spiritual children nurtured by Heaven and Earth, and it is only right that they possess a spiritual nature that is thus as one and equal in sight; otherwise, they depart from all norms and laws of equality, which is not the righteous principle upheld by Heaven and Earth.
Towards mankind and sentient beings, there is the benefit of good blessings and virtue, and they shall surely comprehend: all upward learning and growth in the mortal world is indeed of the necessity to be truly elevated, which shall surely be returned to oneself for growth and transcendence. Correspondingly, they must truly understand the blessings and virtue of Heaven and Earth bestowed upon all creation and living beings; of such conditions, mankind and sentient beings shall surely experience.
Chapter 17: An Empty Mind and Humility
The Celestial Worthy of Primordial Beginning
August 20, 1999 — 10th day of 7th month, Jimao year (Friday)
From the heavenly realm of the void, descending upon Chongxin, the Heavenly Worthy drops the brush to forever rectify the righteous affections.
Establishing the rules and chapters of the Apricot Altar, as the cause of the religion of the Great Dao and Buddha Mind.
Establish—to establish means to act and exercise in a true and genuine manner! Granting unto the present cultivators to stand upon the courses of edification and education, it is necessary to establish rules and order to bring it to fruition; furthermore, religion is to supplement the deficiencies of the educational laws of society and the state, addressing the hearts of mankind in this present Dharma-Ending Age, who, often due to the sufficiency of their blessings, think not of cultivation.
For sentient beings of mankind, the mind is oftentimes exceedingly void, lacking the nourishment for the elevation of the spirit. To supplement the deficiencies of social education and national laws, the teachings and educational courses of religion are of utmost importance! Thus, it is necessary to purify and elevate the minds of mankind through such instruction!
The Apricot Altar—called private schools in antiquity, is now the common term for schools and academies. The Apricot Altar is precisely the term established by Confucian thought. Confucianism transmits the infinite through education and culture, extending it to the myriad spiritual children of the present world. It must be constructed upon Confucian thought, taking "The Great Learning" and "The Doctrine of the Mean" as the principal texts.
It is to apply the courses of "The Great Learning" and "The Doctrine of the Mean" to supplement education and enlightenment. It is imperative to cleanse the mind through religion, that the growth of learning and experience may be fostered. Furthermore, in this present age, it precisely supplements the deficiencies of national education and instruction, providing beneficial resources for the sustenance and survival of all sentient beings.
In seeking to elevate the nourishment of the mind in times past, there is a lack of many virtuous causes and conditions. Due to the insufficiency of education and instruction, the religious Apricot Altar must be restored, thereby reforming the enlightenment and education of the mind. Under such conditions, it is imperative to understand the transmission of religion and academies, which holds both necessity and existential requirement.
The Apricot Altar is an academy. In the present day, education in European and American nations teaches one to live and learn until old age, and it has long been integrated into adult education courses. Although religious education courses may exist, they often lack substantial elevation in the course of "Transcendence of the Mind," which is the deficiency of such education.
Looking back upon the nations of the Central Land, they prioritize the actions of teaching and nourishing life, which is indeed practical. Yet, simultaneously with the sufficiency of nourishment, the mind oftentimes feels void. Sometimes one may feel that all material enjoyments are sufficient, but in truth, the mind lacks the transcendence of true realization and is devoid of many resources.
Thus, one oftentimes feels the insufficiency of schooling and must enter into religion to practice and learn the Truth, thereby transforming the "spiritual haven" of life. Such an Apricot Altar in the human world indeed possesses existential necessity; however, this does not mean that every individual can be purified and grow through religion.
The Norms—the writings of Chongxin, addressing the religious education and the initiators of instructional reform in this present age, are precisely guided by the norms and regulations demanded by Heaven. Furthermore, for the courses of education and culture, one should establish learning and growth from the human world, thereby creating vast space for progress and upward transcendence.
All religions arise together: simultaneously, every religious lineage will self-promote, self-endorse, and self-aggrandize. Thus, it offers sentient beings a choice of paths for learning and imitation. Furthermore, they learn and grow within the instructional courses of schools and academies, yet in this present age, the "Confucian Divine Religion" has already waned.
Heaven once more opens the "Confucian Holy Religion" for transmission, so that in the future, sentient beings of affection may have a place of adherence and normative guidance. Thus, it requires the Chongxin lineage to establish regulations and canons, ensuring the perpetual and unerring transmission of education and instruction for ages to come. It is imperative to demand the establishment of norms and regulations for the Chongxin lineage.
It is precisely established to accord with the needs of sentient beings in the future to follow; such regulations are to establish the principles of human life. By constructing the statutes, if there be no system of norms, principles, and regulations for Chongxin, it shall be difficult in the future to fully guide the original spirits to return and achieve the opportunity of fulfillment.
Therefore, it is that strict demands are made upon the Dao lineage of Chongxin to establish regulations, and there is a profound expectation to establish the "Buddha Mind Lineage" for transmission in the future; for the Buddha Mind is also the Chongxin Mind, and furthermore, the Mind of the Holy Spirits, Immortals and Buddhas, and Bodhisattvas. If regulations cannot be established, how then in the future can the original spirits be guided to return?
Establishing the norms of the Apricot Altar - Chongxin hereby constructs the foundation for the future "Limitlessness Great Dao Academy." This is precisely the affirmation of the High Heaven towards the Chongxin Dao sanctuary, and also acknowledges the true devotion shown by the Chongxin Dao lineage through all tribulations in the past three years, laying the foundation for the transmission of the "Buddha Mind Lineage" in the future. It is in such an opportunity that the worthy disciples of Chongxin are required to strive.
Establishing the norms of the Apricot Altar - Annotations are made within the principles and regulations, so that in the future, whether for Confucianism, Daoism, Buddhism, Christianity, or Islam, and whether for the construction of the Limitlessness Pre-Heaven, the Three Pure Ones Dao lineage, or the Mother system, the Cihui system, and the Heavenly Dao system, all may understand how to guide the original spirits to transcend the realm of the Six Realms of reincarnation.
Thus, to return to the World of Ultimate Bliss, the Limitlessness Immortal Realm, and the Void Heavenly Realm, it is necessary to verify with the Truth. Therefore, strict demands are made upon the worthy disciples of Chongxin, and choices must be made by observing the degree of cooperation between the worthy disciples and the leaders. Right at the moment when "time changes and the Dharma also changes," it is precisely required that Chongxin undertake the foundational construction.
And by means of corporatization, humanization, and vitalization, achieving all that sustains life for oneself and sentient beings, and elevating and transcending in the practice of faith, only then can the future transmission of the lineage be unfolded. After the millennium, the "Confucian Lineage Holy Teaching" shall formally flourish and prosper, marching towards the realm of a bright and enlightened human society.
Establishing the norms of the Apricot Altar - If Chongxin cannot strictly establish regulations, it shall surely form a tray of loose sand in the future, and how then can it serve as a guiding pointer for sentient beings? If norms, statutes, and principles cannot be established first at this present opportunity, it shall surely be difficult in the future to provide sentient beings with regulations of order and arrangement.
The Heavenly Scriptures authored by the "Confucian Lineage Holy Teaching" of Chongxin shall enter into the "Chan and Consciousness-Only Schools" as the primary resources for the curriculum; and through the construction of the theories, thoughts, and practices of the "Chan Lineage" and the "Consciousness-Only Lineage," it can truthfully guide sentient beings as resources for return. Thus, in the hierarchical ranks of practice, there must be orderly and unconfused statutes.
It is precisely through "humanized management, corporatized operation, and vitalized sustenance," and with all three mutually coordinating, that the opportunity for universal transformation can truly be unfolded after the millennium. With great authenticity, it is to promote the "Great Dao Series of Heavenly Scriptures" from the High Heaven to transform the sentient world, benefiting oneself and benefiting sentient beings.
O worthy disciples of Chongxin, do ye feel that the burden is heavy and the way is long? Is the responsibility greatly increased? And how is thy state of mind? If Chongxin cannot strictly demand truthful growth for oneself, how then can the sentient beings of the future be guided to have the actual opportunity of return? It is precisely to bestow upon them many trials and tribulations!
It is manifest in all things that the leaders and the virtuous disciples must join their strength to determine the course of action. Furthermore, you, the masters, bear the crucial responsibility for the success or failure of all sacred duties. If these can be smoothly propagated, there shall be an opportunity for self-growth, and a full account can be given to sentient beings of mankind. Thus, you shall bear responsibility before the High Heaven, which shall enable your own upward elevation.
You, the masters, and the virtuous disciples of Chongxin, are all a community of sacred duties and life. You bear all the weighty responsibilities of success and failure. Moreover, you are intimately connected and inseparable. Should there be the slightest deviation, punishment and tribulations shall be bestowed. Yet, if achievement is attained, it shall be a great contribution to the society of the future.
Therefore, it is required of all in Chongxin: seek not meritorious virtue, seek not for oneself, seek not for private affections. Only when it can benefit the sentient beings of the world is it the true practice. It is also required that the virtuous disciples cooperate with concerted effort, so that the students within the lineage of Chongxin may comprehend their missions, responsibilities, and the exercise of their duties, and know how they ought to be carried out.
It is further strictly required that selfless sacrifice and devotion is the true Path! Whosoever cannot fulfill these conditions, whether leaders or virtuous disciples, must voluntarily request discipline. Thus, it shall be known that the responsibilities borne by the leaders are exceedingly heavy. And through the dedication of the virtuous disciples, all things shall be made clear, and it is necessary that all cooperate with one another.
Establishing the norms of the Apricot Altar, where ethics and morality possess their constant principles.
Taking the university curriculum as the foundation, building the workshop of virtue for the benefit of both yin and yang.
Establishing the Academy of Limitlessness and the Great Dao, where the spirits of the departed rely on filial piety to repay grace.
The ancestors and karmic creditors are elevated, attending higher-level education.
The words are weighty and the heart is deep, hoping to accomplish the world of the Great Harmony Society and the Lotus Buddha Land. Furthermore, the Immortals and Buddhas, the Holy Spirits, and the high True Bodhisattvas in the upper realms eagerly anticipate the actions of Chongxin, that they may comprehend their missions, responsibilities, and duties, and know how they ought to be carried out and performed. It is essential to fully understand this: only by establishing rules and regulations during this time can actual development be carried forth.
Chapter 18: Delusion of Greed, Hatred, and Ignorance — Greed
The Supreme Ancestor of the Tao, the Celestial Worthy of the Way and its Virtue
August 27, 1999 — 17th day of 7th month, Jimao year (Friday)
The True Mind of the Void and Limitlessness; The Celestial Maiden of the Auspicious Clouds expounds the Righteous Cause.
To ferry sentient beings to return to their Origin; The Great Dao and the Buddha Mind exalt the inherent nature.
To ferry—requires a substantial foundation of reliance; there must be a subject to speak thereof. The act of ferrying is to elevate and to act; ferrying must take accomplishment as its root, and ferrying is also the foundation of accomplishment. One must be able to truly transcend to speak thereof! To ferry: signifies the attainment of the ultimate goal, achieved through the accumulation of all processes.
To ferry: that which is guided must be spoken of in terms of accomplishment, transcendence, and true return! This is the foremost factor of accomplishment in ferrying! To ferry: is to necessarily guide them! Precisely because there is a purpose of return, there is a necessity of return; this forms the execution toward the goal, and for the future, there shall be the implementation to attain the destined goal.
Sentient beings—encompass all things, whether moving or unmoving, sentient and insentient. For the definition of sentient beings: is precisely the combination of the sentient and the insentient, and this applies to all the myriad beings between heaven and earth! It is not only the human beings, but there are also different levels and realms; the different species thus distinguished are also called "sentient beings."
As for the original spirit of sentient beings, it comes from: the innate Limitlessness, from the Void, from the World of Ultimate Bliss. And in the mortal realm, whether they have already attained accomplishment, have not yet attained it, or shall attain it in the future, all the myriad beings are as one! All are called "sentient beings," and these human beings possess their own habits of existence, and are judged by their pursuit of self-fulfillment.
It ought to be spoken of in terms of the individual's "self"! For the "self" must unite with the Great "Public" to bring forth the myriad beings, who are all protected, nurtured, and accomplished by the Great Universe of Heaven and Earth. All sentient beings are a part of Heaven and Earth; can they take responsibility for their own future? Otherwise, they shall inevitably be bound by the cause and effect of past lives, following the cycle of reincarnation, and thus be swayed!
The word "Zhi"—this character serves as an auxiliary word, which is closely related to the words used by sentient beings, for "Zhi" assists all actions to be connected; regardless of the process of teaching in any sect; the use of "Zhi" is most common and frequent, and it also assists whatever can be accomplished, thereby aiding all things and all creatures.
Regarding the function of assistance, this aid, when observed by sentient beings, is indeed the indispensable provision of related merit. Let sentient beings contemplate its purpose deeply; it is like the auxiliary body assisting the principal body to be firm and true. If the auxiliary body (the seat) lacks assistance, all actions shall be hard to continue, and how then can any attainment be achieved?
Return—it is that which all things proclaim in their very root. Can one truly know where one's own root lies? Furthermore, in "the One Source scattering into the myriad differences," all seek outwardly using their own root substance, which is precisely the expansion in the present moment. If one can comprehend the expansion of one's own substance, how then shall it be used to seek the original root and accomplish the return and transformation?
Return: It is imperative to be in the human realm, for this is the prerequisite of the action of nourishing life, whereby one may have the provisions to prepare for the return. If there were no human fleshly body, whence could there be any talk of provisions for attainment? Also, in the process of nourishing life, one must accumulate the related seed causes of attainment, making the return the principal management, the provisions, and the attainment itself.
Furthermore, "Return" is to return to the Limitlessness Heavenly Realm and the Void Heavenly Realm. Regarding this, one must know: whence do human sentient beings come, and for what purpose are they born? And what tasks must they perform in the mortal dust to meet the conditions for reaching the goal of return? It is because the human realm is precisely the "Realm of Seed Causes and Transformation" for all things.
If one cannot comprehend this discipline, it shall surely be difficult to establish a foundation for attainment in the human realm. Moreover, in the next life, one shall face reincarnation again; whether one shall have the cause and effect to be born as a human remains unknown. There are a great multitude who frequently fail to return and transcend. Why do they repeatedly reincarnate and sink in the human realm, and what is the cause thereof?
The return of saving sentient beings—how shall they be saved? And how shall sentient beings be made to possess full provisions in the mortal dust, granting themselves the substance of creation? Such salvation is the guiding of return; the one who saves must possess the conditions for attainment, and moreover, must be free from all attachments, completely resolving and dissolving the cause and effect of countless past lives in the present moment.
Salvation is one's own duty; all external Holy Spirits, Immortals, and Buddhas shall find it difficult to guide them! If human sentient beings cannot attain salvation through guidance, they shall lack the assistance of provisions, and how then can they save themselves? It is exceedingly difficult! If one relies on Holy Spirits, Immortals, and Buddhas for salvation, one fundamentally lacks the related conditions of provisions.
Regarding the substance of seed causes, whence could Holy Spirits, Immortals, and Buddhas guide them? Nay! All sentient beings are provided with the enlightenment of the Sutras, the Treatises, and the Heavenly Books. They are given provisions for return through the Sutras, the Treatises, and the Heavenly Books, and are provided with the actual opportunity for return and the Heavenly Ladder, which can also break through the limitations of past errors and fallacies.
The return of saving sentient beings—it is precisely that "one's own nature saves oneself; the Buddha cannot save, the Sage cannot save, the Immortal cannot save, and the Spirit cannot save." Since all Holy Spirits, Immortals, Buddhas, and Bodhisattvas cannot guide oneself, it is precisely formed by this cause. How then can one believe in their religion? It is difficult, it is difficult! There must be the discipline and order of return.
It is precisely by practicing in accordance with principle and reality to attain oneself! It is exceedingly difficult for humans to apply all the methods and disciplines of attainment provided by the Holy Spirits, Immortals, Buddhas, and Bodhisattvas in the Sutras, the Treatises, and the Heavenly Books. How shall one step towards the footsteps of the Holy Spirits, Immortals, and Bodhisattvas? One must step by step advance along the path already traversed, to elevate and transcend.
Such conditions must accord with the seed causes accumulated by the Holy Spirits, Immortals and Buddhas, and Bodhisattvas, so that they may mutually assist and respond to one another, and be in perfect harmony. In time, this shall provide oneself with the provisions for the achievement of returning to the Origin, which is the true realization! Moreover, in the Heavenly Scriptures authored by Chongxin lies the very cause and condition established by Heaven thirty years ago.
Chongxin must perpetually author works, providing provisions that are ever more subtle and truly in accordance with the principles of returning to the Origin. Now, through the teachings within the authored Heavenly Scriptures, this can be realized, offering abundant provisions for future humanity, and granting all sentient beings the opportunity to return to their fundamental root. Thus it is said: this shall not only bring achievement to oneself but also bring achievement to all sentient beings.
It is to be the vanguard of returning to the Origin, to further transform oneself, and in the future teachings of returning, to serve as the standard, the refinement, and the transformation. One must comprehend what the opportunity and principles for returning are, and what their functions may be; all must be clearly understood. This shall serve as the root cause for all future teachings and achievements, which is the true reality!
Guiding sentient beings to return to the Origin, four hundred million children of the Buddha come together in assembly.
Through education and instruction, growth is cultivated; through diligent effort and steadfast striving, one acts for oneself.
The original spirits of the Nine and Two come to be elevated, not clinging to one's own supreme excellence.
Learning from another perspective, practicing the Great Vehicle through the virtuous grace of Heaven.
"The Great Dao and Buddha Mind" provides the lineage of the Dao for Chongxin, established and refined by all the provisions of the future "True Buddha Mind Sect." This is to take responsibility before Heaven, to take responsibility for oneself, and to take responsibility for all sentient beings, providing all provisions for returning. How shall it be used? How shall one choose and discard? How shall it be guided and drawn forth? How shall one return?
Thus, one must not cling to rigidity, so as to have the actual opportunity and principles for transformation. Otherwise, if already rigid and clinging, it will be exceedingly difficult to possess a mind of impartial equality and justice, nor can one truly humble oneself in the process of returning, to comprehend what the original intent of Heaven and the provisions of the Heavenly Scriptures are in the modern age. One must truly realize this! Can you not understand?
Chapter 19: The Elimination of Greed, Hatred, and Delusion - Hatred
Sect Master Tongtian, The Great Heavenly Worthy of Numinous Treasure
August 31, 1999, 21st Day of the Seventh Lunar Month, Year of the Earth Rabbit (2)
In the Southern Continent of Jambudvipa, the Heavenly Book is inscribed; The oceans and pools, the heavens and the earth, are inherently self-governed.
By the teachings of ancient sages, norms are established; In the Buddha-land, the lotus blossoms fulfill all myriad manifestations.
The Great Dao is the very essence of Maha. It is the Great Dao that serves as the primary source of origin, achieved in Limitlessness, in the Void, and in the vast expanse of the universe. The Great Dao is also the sovereign guide of all evolution and manifestation; it is "non-action for no purpose," it is "non-action," and furthermore, it is "true non-action," thereby manifesting all universes, heavens, and earths.
Thus, naturally nurturing all celestial spheres, and for all the myriad sentient beings within these spheres, they must jointly revere the Great Dao. It is precisely by evolving and manifesting all sentient species across the various celestial spheres that all sentient beings are granted a peaceful and comfortable space for survival; this is the very foundational basis of the Great Dao.
The Buddha Mind is the very foundation of religious teachings. If spoken of in the Buddhist tradition, there is the Buddha Mind; yet in other religions, it is not solely the "Buddha Mind," but also encompasses the Immortal Mind, the Sage Mind, the Divine Mind, and the Bodhisattva Mind. The Chongxin takes the Buddha Mind as its foundation, utilizing the Chongxin to manifest for all future sentient beings of mankind, adding blessings and virtue without end.
The foundation of the Great Dao's evolution: the Buddha Mind is another term for the Zen Sect. In the space developed by the lineage of Zen learning, one must utilize Zen learning to accomplish the fundamental provisions. Because it is precisely "transforming Zen into the mysterious mechanism," even in the very moment of "sudden enlightenment," one must accumulate a sharp spiritual faculty to truly benefit from "sudden enlightenment."
Regardless of which religious lineage one cultivates, one must grow through "gradual enlightenment." Yet with such wisdom, whether of the wise or the foolish, it is sometimes difficult to find the opportunity for "gradual enlightenment." Still wandering in the lost path, fundamentally unable to escape this predicament, it leads to reincarnation from one life to the next. This is precisely what the Zen Sect reveals: nothing but a sudden blow and a shout to awaken the mind.
The Zen transformation of the mysterious mechanism comprehends non-birth; The unfolding of wisdom achieves sudden enlightenment.
Knowing to return from the lost path, one recognizes the Heavenly mechanism; Propagating the Chongxin, one's reputation is made known.
What is revealed in the "Great Dao and Buddha Mind" is precisely taking Chongxin as the foundation of teaching, and using the "Confucian Ancestral Holy Teachings" as the norm. By establishing canons, norms, and systems for Chongxin, it can guide the myriad sentient beings of the future to return to the Limitless Realm of Principle, the Pure Land of Ultimate Bliss, the Celestial Realm of the Void, and the Celestial Realm of the Universe, for their elevation and transcendence.
For the sentient beings sinking in delusion, one must purify the defiled spiritual essence, achieving the realm and rank of the Lotus Buddha-land. Because the "Great Dao and Buddha Mind" is precisely the "Great Dao and Chongxin"! Taking the Chongxin Dao lineage as provisions, in the future, the "Buddha Mind lineage" shall guide the cultivators of the three teachings—Confucianism, Daoism, and Buddhism—as a compass for their return.
It is precisely through the "Buddha Mind lineage" and the Lotus Buddha-land world that all sentient beings are accomplished. Chongxin, taking the "Great Dao and Buddha Mind" as the foundational regulations, unfolds the second phase of sacred duties. Passing through the first stage of the second phase and entering the second stage, it is necessary to promote it in truth, thereby elevating oneself and also elevating all sentient beings.
The Great Dao: is the very central pivot of all Great Daos, the source in the human world. For every single sentient being, it is the process of derivation and manifestation by the Great Dao. In the process of propagating the Great Dao, all things must be perfected, and in every single matter, it must be perfected without hindrance; this is achieved through the causes and conditions of the essence of the Great Dao.
If spoken of in the Buddhist tradition, the "Path of Maha" is the Great Dao, the very source and origin of all things. The Dao of Heaven is called "Rotation", the Dao of Earth is called "Circulation", and the Dao of Man is called "Reincarnation". Within this process of "Rotation, Circulation, and Reincarnation" among the three of Heaven, Earth, and Man.
They can also be intertwined together, and moreover, they cannot be separated; this is precisely what the Daoist school says: "The Dao cannot be departed from for even a moment!" Because the "Dao" manifests within the human body, all things are sustained by the nourishing food consumed by mankind, entering the mouth and throat, and then the stomach for digestion, thereafter forming nutrients and waste, distinguished by what is absorbed and what is expelled.
All are primarily determined by one's individual constitution. Because nutrients benefit all sentient beings, while the waste of the body brings harm to sentient beings; yet within the relative conclusions of Yin and Yang, whether nutrients or waste, they may sometimes bring both benefit and harm to the human body. Excess and deficiency will both cause harm to oneself.
When benefits are excessive, it will inevitably cause harm to the human body; however, when there is deficiency, it is also lacking. Furthermore, all nutritional components that can supply oneself, in the choice between excess and deficiency, if there is too much impurity and uncleanliness, it will cause much harm to oneself. In truth, sometimes it is not entirely so.
Sometimes a small amount of impurity and uncleanliness can better "use poison to attack poison," adjusting and clearing one's own impurities. This kind of action, within "excess and deficiency," will again cause even greater harm. Moreover, such impurity and uncleanliness have little benefit within the human body, and cause more and deeper harm to oneself; this is the balancing nature of the "Doctrine of the Mean"!
The Great Dao: Verily, it is the One and Equal. The Great Dao is the grand pivot of all creation; all the myriad multitudes in the world of mankind are operated by their own Great Dao. Furthermore, the human body is as a lesser cosmic cycle, Heaven and Earth are as a middle cosmic cycle, and the universe and the void are as a greater cosmic cycle; thus, they are interconnected in all manifestations of evolution.
If the human body moves not, it is solidified. And the movability of the human body must rely upon the nourishment provided by food, which facilitates its harmonious integration. This movability of the human body, formed by the composition of the flesh, is warmed by "fire" to heat its own frame, and tempered by "water" to harmonize; thus, fire and water mutually sustain each other, which is verily the balance of reciprocity.
If there be no "wind" to assist and nourish, water cannot move, nor can fire warm the body. If there be no blowing of the "wind," and not a single breath comes, then in the space of breathing there shall be no continuation. Yet, if there be not the solidity of "earth" to envelop the flesh, it would be difficult for these three elements of "water, fire, and wind" to be composed together.
The inclusiveness and solidity of the earth precisely encompass the three elements of "water, fire, and wind," whereby mankind is able to survive and to walk; this is verily the grand source of the Great Dao. Let the sentient beings of mankind ponder all this carefully within their own bodies, and ask: why am I able to digest the food that enters the mouth, passes through the throat, and then enters the stomach?
The human body is a lesser cosmic cycle, which is also the function of the Great Dao within the human body. Where, then, is the root of all movability? Can it be comprehended? It is exceedingly difficult! It is also very hard to understand this root, which causes mankind to deem survival as the utmost importance, surpassing all other existences. This is merely the survival of mankind; one must yet truly elevate and transcend, only then can it be the True Suchness!
The root of the Great Dao is inherently selfless, bestowing great blessings upon all creation and the myriad multitudes.
The High Heaven descends to transform with high technology, accomplishing the future to be even more True Suchness.
The lineage of the Buddha Mind is the true Buddha Mind; religions guide and deliver to transform all sentient beings.
Both the tangible and the intangible are universally delivered; opening the sect and establishing the lineage is a supremely wondrous practice.
We anticipate that it shall be made clear in the next session! "The Great Dao and Buddha Mind" shall hereby enter the "Zen Sect" for growth and elevation, yielding much benefit in learning. This is precisely to obtain empirical realization for oneself, to serve as the provision for future teaching and transformation, and thereby to accomplish oneself and deliver sentient beings. Ponder it deeply! One shall surely comprehend all the origins and developments.
Chapter 20: The Elevation of Greed, Hatred, and Ignorance - The Constancy of Ignorance
##Homage to the Original Teacher Shakyamuni Buddha
September 3, 1999 — 24th day of 7th month, Jimao year (Friday)
The heaven and earth of Nanping are boundlessly fair; The ancient Buddha Daoji descendeth and is come.
The Great Dao of Chongxin guideth the return; The Great Dao and the Buddha Mind bring forth auspicious omens.
Chongxin is verily the "Holy Religion of the Confucian Sect," whereby in the land of Taiwan, the rules of the Dao, the rites, the institutions, and the norms of the Holy Gate are used to guide the multitude of sentient beings. Moreover, the Confucian Sect must needs conform to the fundamental conditions of this present age; yea, the Confucian Sect embraceth the unity of the three teachings, making no distinction among Confucianism, Daoism, and Buddhism, for all three may serve as a refuge.
Furthermore, in the process of spiritual cultivation, one must not make distinctions among the lineages of other religions. Therefore, it is needful to establish the regulations, canons, and institutions of the "Holy Religion of the Confucian Sect," to guide the future cultivators, that they may have a guiding compass in the sacred place of the lineage. The sacred place of the lineage must needs establish a firm foundation for spreading the teachings, and pioneer the future propagation and promotion, thereby bringing benefit unto oneself and unto others.
Chongxin: It must needs act as the vanguard to open the way, thus leading the "Holy Religion of the Confucian Sect" into unity in the time to come, dissolving the obsolete practices of the past, and undertaking the works of reform and innovation. It shall apply the regulations and institutions of the Holy Gate unto the courses of edification, that it may uplift sentient beings in their present cultivation, serving as the true purpose of guidance.
And because the Holy Gate gathereth the unity of the three teachings, it is verily to carry out the downward edification through the regulations, institutions, and canons of the Holy Gate, serving as a sacred place of the lineage for exemplary learning in the time to come. However, the "Great Dao of Chongxin" must needs be guided and established by the Yichi Chongxin Hall, that it may be seen in the future and surely bring forth efficacy, becoming the model for learning.
Although in the land of Taiwan there be many sacred places that may serve as substitutes, there are no novel canons or norms to serve as examples. Concerning the sacred duties of Chongxin in this present era, it is needful to formulate, regulate, and promote the statutes of the "Holy Religion of the Confucian Sect"; and as for the canons of the Holy Gate of the past, in this present age, they have already passed away.
Wherefore in this era, doth the Supreme Heaven will that the Chongxin Hall undertake such a transcendent and holy task? Concerning the Grand Chairman of Chongxin, it is precisely the Holy Emperor Wenheng of the Southern Heaven, who also presideth over the Holy Gate with the greatest grace and blessing. Thus, He requireth the affiliated halls to first establish: norms, canons, and institutions. How, then, doth such a karmic affinity come to operate?
How ought it to be done, that it may be righteous? Otherwise, how shall the regulations of the Holy Gate be administered? That which Chongxin can provide unto sentient beings is precisely the entire series of the Great Dao Heavenly Scriptures, serving as the foundation, the norm, and the canon. Thereby, the lineage of Chongxin may be extended unto the myriad multitudes, providing them with a guiding principle to follow; this is administered by the Holy Teaching of the Confucian Patriarch!
If one can comprehend its original intent, then one may reform and innovate in future affairs. It shall surely accord with the needs of sentient beings in this present age, and also fulfill the Supreme Heaven's drawing across of the original spirits of the multitudes to return. In elevating the fundamental hall of the self-nature and Buddha Mind, that which is required is none other than to serve as a model of future attainment, and an object of study and emulation for the future.
It is precisely by means of the hall that one can truly establish institutions, norms, canons, and statutes, granting posterity a path to follow. Moreover, that which the Supreme Heaven requireth of Chongxin is exactly thus. Furthermore, in the future, to integrate other halls and to extend the Holy Teaching of the Confucian Patriarch to be even more magnificent and enduring—this alone is the goal required for the future.
If one can comprehend the original intent, it is to unfold another path of the Dao in response to the antiquated regulations of the past. Only thus can one accord with the methods of cultivation advocated by the civilization and technology of the present age. It is precisely by not transgressing the original intent of the Supreme Heaven that one is righteous; regarding such strict demands, can Chongxin truly fulfill them? It must needs accord with all the original intent of the Supreme Heaven's teaching and transformation.
One must surely observe the leaders of Chongxin, and the wise disciples who cooperate with them, that they may comprehend the greatest function and purpose, which is to manifest the self-nature and Buddha Mind of mankind. One must not cling to the practices of any religious sect or lineage, but can merge them together. This is also because, in integrating the three teachings of Confucianism, Daoism, and Buddhism, each hath its own advantages, and each also hath its own flaws.
It is by deducing thus that the Holy Teaching of the Confucian Patriarch attaineth true reality. O wise disciples, ye ought to comprehend whence the human body hath come. Furthermore, that this body can move and act is, for mankind, the operation of a small cosmic cycle. How shall this small cosmic cycle be brought into play? One must surely observe whether oneself can grasp all the karmic opportunities in the mortal world, and how one shall attain fulfillment; only thus is it righteous!
The operation of the cosmic cycle is all according to the principles of reason; The transmission of the Dao, eternally inherited, bestows even more wondrous virtue.
The Zen mind and the transformation of the Buddha shall surely be practiced; The Great Dao of Chongxin, the truth is thoroughly clear.
That which is constructed by mankind is formed by the false combination of the four great elements, becoming the prime mover of the physical body. The most crucial aspect within the human body is that it must needs possess a mind, for it is the source of all kinetic energy. Therefore, the mind is formed of human flesh! Furthermore, there are these three: thought, consciousness, and awareness, which are linked together to continue the sequence of the arising of the mind, movement of thought, entering of intention, and storing in the Alaya Consciousness.
It also resides within the human body, necessarily possessing the primary function of activating the body and conducting its vital operations. Moreover, the human mind is formed of flesh and blood; if it lacks the original spark of spirituality bestowed at the inception of life, that is, the substance of "True Suchness," it shall surely lack the condition for movement. Furthermore, the spirituality is, in its primordial state, devoid of any distinction, and entirely free from any inequality.
All are thus of one substance; upon reincarnation, they bear the blessings and calamities of former karma to forge this present life. As for the sentient beings of this current age, their blessings may be deemed most excellent and most complete. Yet, they all lack the means to elevate their own spirituality. The greatest cause of this is wrought by ignorance, which obscures them from returning to their fundamental provisions.
Now all sentient beings yearn for the Immortals and Buddhas to ferry them across; yet that ferrying and returning have long been accomplished, so why must Chongxin once again establish a hall to ferry them? It is precisely because of the truth that "one's own nature ferries oneself across; the Buddha cannot ferry them." Moreover, the heart of flesh and blood is precisely the necessary motive force that governs the body, and also the most crucial key point in executing the Lesser Heavenly Circuit.
The "heart, liver, spleen, lungs, and kidneys" assembled within the human body are all formed and combined by the five viscera; they are difficult to observe with the naked eye, being enveloped by flesh and blood. However, within the inner physical body, if they were to be separated individually, they would possess no practical function. It is imperative to combine all of them together; lacking even one is impossible.
Furthermore, a spirituality must be invested therein, only then can the physical body be harmoniously united. This spirituality bears the karma of good and evil, the cause and effect of former lives, to be invested into this present life. Regarding the human body, it is impossible for two spiritualities to come and occupy it simultaneously. Only one spirituality can be invested; fundamentally, it is impossible to possess two spiritualities at the same time.
One's own spirituality animates the whole body to harmoniously unite the Lesser Heavenly Circuit. Within the application of the conditions for human survival, it is imperative to comprehend the most fundamental truth: how, in this present life, to purify one's own unwholesome spirituality of the past, and to transform all the inherited seed causes. Only then can it bring about the source of all motive forces for one's own physical body.
It is precisely one's original nature; moreover, it is by the spirituality governing the entire physical body that one can attain the primary functions of all the harmonious conjunctions of causes and conditions in the human world. Is it not so? Believe that every person is thus; only with the addition of one spirituality does one possess vitality, and at the same time be called a 'human being'. Otherwise, it would merely be a departed 'wandering spirit'!
The Chongxin lineage inscribes the Heavenly Book, / It is not an ancient composition of the mortal realm.
Innovative practices raise the Heavenly Voice, / Grandly elucidating the mysteries of the universe.
The Great Dao series is thus composed, / Opening the foremost of all ages.
Unveiling the great mystery of heaven of ancient and modern times, and revealing the framework of the Limitlessness of the void.
Concerning all the former causes and karmic effects of the past, every process hath already passed away. Now, in the present moment, how ought one to be transformed to attain true reality! Can one comprehend the formation of the spiritual structure? This is the true and original substance of oneself, possessing the vitality of the human body, and the root of all living breaths. Otherwise, if one desireth to return to the source, it shall be difficult to achieve! Hope for it! Hope for it!
Chapter 21 The Delusion of Greed, Hatred, and Ignorance
The Great Accomplished and Ultimate Sage, Master Confucius
September 10, 1999 — 1st day of 8th month, Jimao year (Friday)
From the beginning, the Limitlessness descended into mortal flesh, and first opened the planting of the original spirit upon the great earth.
The virtue of Heaven is impartial and assisteth only the virtuous; revering the Great Dao, the Zen mind is opened.
Concerning the Zen Sect, speaking of the lineage of Buddhist learning: it taketh the sudden blows and shouts as the standard, and one must possess sharp foundations to achieve it. Moreover, with sharp spiritual roots, one must accumulate abundant provisions, achieving it through the succession of life after life. But regarding the original cause of sharp spiritual roots, one must lay the foundations of the learning of the Great Dao and the foundations of Buddhist learning, and only when the two correspond can aught be achieved.
If one lacketh abundant provisions, and they are accumulated through many lifetimes, how can one possess sharp spiritual roots even with abundant provisions? It is all formed by the dullness of the individual! Therefore, that which most draweth men unto the Zen Sect is 'concise words' and 'brief and clear' expressions; one must earnestly comprehend the workings of Nature.
In elevating the manner of cultivation, how can one comprehend the 'unfolding of sudden enlightenment'? One must accumulate and add many lifetimes, and under the premise of the good or ill spiritual roots, one must oft observe whether abundant provisions are fully possessed in many lifetimes. Thus, in the reincarnation of life after life, one placeth one's spiritual nature into the distinction of 'dullness and foolishness,' distinguishing the full possession of the capital for sudden enlightenment.
"Chan Learning" is established upon the terms provided by the Buddhist school; yet, were one to approach it through the Daoist school, it would be difficult to possess the requisite spiritual roots. The accumulation of experience achieved within the "Daoist school" is often beyond the comparison of "Chan Learning." That these two may mutually assist and mutually accomplish depends entirely upon the hidden capital one has stored across countless lifetimes.
Gradual Enlightenment: Although sentient beings of the present age possess complete conditions, it is precisely because the hidden treasures of the past are not abundant, how then can one accumulate the conditions for "Sudden Enlightenment"? If one can gradually unfold the practice of clear awakening, and harmonize with the great love of Heaven and Earth's evolution, thereby accomplishing the salvation of all living beings, one shall then, through gradual cultivation, comprehend the boundless grace of Heaven and Earth and the grace bestowed upon mankind.
In cultivation, one accumulates the essence of clear awakening, cycling repeatedly and undergoing mutual reincarnation, storing the seed causes of the past within the "Alaya Consciousness." Regarding the accumulation of gradual enlightenment, it unfolds time and again; yet, while realizing the harmonious conjunction of causes and conditions in the mortal world, people often cause their daily lives and their cultivation to diverge from one another.
Furthermore, in the process of seeking the Dharma, in ancient times one had to leave one's homeland and abandon one's roots, "traveling a thousand miles to seek an enlightened master, exploring ten thousand principles to seek the Chan mechanism," before any achievement could be possible. One must also observe the composition of one's mind, questioning whether it can accomplish the root of sudden enlightenment. It is imperative to endure numerous trials and tribulations before there can be any resonance, and yet, it does not necessarily yield a good harvest or benefit.
Nor is it solely this; one must observe one's own deeds, questioning whether they can accord with the conditions of Heaven to make a choice. It is through trials and tribulations that the truth is revealed, and only then can one achieve accomplishment within the capital of "Sudden Enlightenment." Otherwise, if one can grow step by step and attain the elevation of "Gradual Enlightenment," that too is a most excellent path.
The cultivation of Chan Learning transforms the mind; the elevation of attainment is unlike any other.
Gradual cultivation may eradicate ignorance; Sudden Enlightenment must rely upon the accumulation of spiritual provisions.
The cultivation of past lives is reaped in this present life; yet, beholding sentient beings, they are all shrouded in delusion.
Through gradual and sudden enlightenment, a thousand and ten thousand times; returning to transcendence relies upon virtue and the Dao.
All mechanisms of the Chan Sect are in evolution; if not yet enlightened, how can one arise in sublimation?
Comprehend the karmic fruits of countless lifetimes in human existence; attain enlightenment and behold thy true nature, releasing the beginningless grasp.
This verse! Let it be an exhortation to all sentient beings. To prepare for practice in the Zen sect, one must first attain the Stage of Accumulation, before the Stage of Application can be brought to fruition. What the sentient beings of the present age lack is surely the 'comprehension of ignorance.' Within each gradual awakening, one may attain successive sudden awakenings; only thus can abundant provisions be accumulated.
In the future, one may attain great and thorough enlightenment once, and again, and yet again; one may illuminate the original mind, behold the original nature, manifest True Suchness, and reveal the Buddha Nature, growing evermore by oneself. It is not merely by attaining clarity in enlightenment once or twice that one should be complacent and rejoice, thinking oneself already enlightened and having illuminated the mind and beheld the nature. Such a one is still far, far removed from 'manifesting True Suchness and revealing the Buddha Nature'!
One must accumulate gradual enlightenment time and again, before one can clearly comprehend the unfolding of all affairs. Only thus can one accumulate sudden enlightenment once, and again, and yet again, and even more, to clearly comprehend the original foundation of all matters. This is to truly illuminate one's self-nature and comprehend one's own mind, which is merely the basic condition of 'illuminating the mind and beholding the nature'; within this, there are yet many subtle details.
If, upon merely a few enlightenments, one should think oneself to have entered into the illumination of the mind and the beholding of the nature, such a one truly 'deceives' oneself and 'deceives' others. This is indeed gaining little and losing much. One is merely obscured by one's own ignorance, and fundamentally cannot achieve true growth or elevation. Furthermore, in the human world, one will be influenced by one's own 'arrogance and ostentation,' and thus will never attain fulfillment.
Accumulate gradual enlightenment to form the root of sudden enlightenment; amidst a thousand and a hundred returns, illuminate the first arising of clarity.
Illuminating the mind and beholding the nature is but the initial foundation; complacency in ignorance deceives the Will of Heaven.
For an individual to illuminate the mind and comprehend the original nature is merely to establish the foundation and root for sudden enlightenment.
Manifest the seed of True Suchness and the Buddha Nature; return, transcend, and ascend back to the Heavenly Vehicle.
It is hoped that one may comprehend all things in human life, and harbor no attachment to self through any religious sect or lineage. It is right that all be one and thus, which is the true root, with no discrimination whatsoever. Among human sentient beings, one must attain three thousand minor enlightenments before there is an opportunity to accumulate one great enlightenment. One must also accumulate the achievement of three great enlightenments before one can possess 'One Virtue.' One must comprehend this trial to grow, and only then be a truly enlightened being. Otherwise, it will surely be difficult to attain fulfillment. Remember this well!
Chapter 22: The Values of Life
Namo Mahavairocana Buddha
September 14, 1999, Ji Mao Year, 5th Day of the 8th Lunar Month (2)
The Grand Ancestor of the Dao hath authored the Heavenly Book; The Venerable Lord of Morality and Dao hath unfolded the original wonder.
A straightforward mind to attain Buddhahood is the foundation of mankind; The Great Dao and Buddha Mind unfold the grand design.
The Zen Sect: Its most principal function lieth precisely in whether one can possess a straightforward mind. It is imperative to take this "straightforwardness" as the paradigm for all spiritual cultivation, for what "straightforwardness" expoundeth is the manifestation of being neither partial nor biased. Moreover, a straightforward mind can dissolve all "deluded minds," and it is precisely by means of a straightforward mind that man, in his cultivation, granteth himself the action of harmonious integration.
Therefore, since the spiritual cultivation of mankind is originally forged by causes, such a "straightforward mind" can accomplish all transformations of cultivation. If there be partiality, it is difficult to achieve straightforwardness. Straightforwardness, furthermore, dissolveth partiality and bias; and it is only through a straightforward mind, after a period of cultivation, that one can truly comprehend the state of cultivation, thereby manifesting the straightforward mind.
A "straightforward mind" is the most lacking resource for the cultivator, often influenced by "deviation" and "bias," which is precisely attachment. A "straightforward mind" must take the original causes of cultivation as its norm to achieve true reality! Furthermore, "straightforwardness" is neither partial nor biased, but dwelleth in the center, just as the Doctrine of the Mean saith: When joy, anger, sorrow, and pleasure are not yet aroused, it is called the Mean!
The Mean is neither partial nor contrary, nor biased nor erroneous; it can only be manifested by those who are straightforward. To cultivate with such a straightforward mind is precisely to integrate daily life into the composition of the Dao, thereby dissolving the many adversities encountered in cultivation; for "straightforwardness" is called the Mean! Furthermore, "straightforwardness" being neither biased nor erroneous, can grant the cultivator to ascend unto a higher level of achievement.
It is also through a "straightforward mind" that the erroneous thoughts of the past are dissolved, and even the formations caused by karmic causes and karmic effects can be dissolved. A "straightforward mind" is the very place of practice; a "straightforward mind" is the cultivation of oneself; a "straightforward mind" is the fundamental condition universally obeyed between Heaven and Earth. A straightforward mind can not only attain Buddhahood, but also transform the "straightforward mind" into the Dao, into sages and worthies, and into a Bodhisattva.
The Straight Mind: Verily, it shall integrate with the essence of the Great Dao, for the Great Dao is the very substance of all nature, and it shall manifest the fundamental cohesive body of all sentient beings. Mankind and sentient beings alike may attain the Straight Mind through cultivation, for the Straight Mind not only bringeth forth "the true mind is upright," but also dissolveth "the mind without mind governeth illusion" and "the mind of emptiness perceiveth."
These are all the fundamental concepts necessarily required in every stage of the path. The upright mind must needs be cultivated through practice, establishing all the fundamental factors for attainment; yet the multitude do depart from the fundamental concept of the "Upright Mind," and this is especially so for those who walk the path. The upright mind may become a sanctuary of practice, and the sanctuary is the very foundation for learning and spiritual growth.
Therefore, if the Upright Mind be not established, it shall be exceedingly hard to attain any accomplishment. If in the practice of the Zen sect the Upright Mind be lacking, few shall reach the requirement of sudden enlightenment. Moreover, the Bodhimandala of the Upright Mind dwelleth within the personal body, whence arise manifold deviations and errors. And seeing that the Bodhimandala of the Upright Mind is thine own body, if it be not drawn away by outward allurements, it would verily be a marvel!
All sentient beings are even thus; only when they are beset by adversity and tribulation shall they know whether they lack the upright mind and the substance of the Great Dao, thereby bringing forth obstacles. Within this upright mind thus forged by oneself, through their own doings and deeds, shall adversity and tribulation be laid bare. How then shall these be dissolved and cast away? Verily, one must behold that one's own "upright mind" and physical body are the very bodhimanda, wherein lieth the capacity to accommodate and to choose.
The upright mind and the Body of the Dao—can one know within oneself whether there be deficiency? Whether there be deviation and perversity? Whether there be false reliance and error? All must be determined by observing what one hath accomplished! Furthermore, forasmuch as human sentient beings lack the integration of the "upright mind and Body of the Dao," they must pass through the workings of "birth, continuance, decay, and destruction" in the mortal realm, to manifest all the necessary growth of human existence.
For through the accumulation of learning and the experiences of growth, one is oft led astray by the inheritance of experience, taking partiality and deviation as the root of cause. This is but the want of the concept of the 'Straight Mind'; how then can there be the Dao-body of the Straight Mind? Much less can there be the Dao-field of the Straight Mind. Yea, and how shall the Straight Mind be accomplished, that one may attain unto transcendence!
The Direct Mind: It shall surely transform the experiences and processes learned in times past, dissolving all biased and perverse deeds and erroneous notions. Not only shall it reverse and eliminate the causes and effects of karma, but it shall turn them into a light mist, yea, and make them vanish without trace or shadow; furthermore, within the Direct Mind, one must further perfect it with the True Mind, that the True Mind may be manifested in spiritual growth and bring forth blessings.
If one hath only the True Mind and lacketh the Straight Mind, he shall surely fall into illusion. And illusion is precisely that which abideth within ethereal and fleeting thoughts and concepts, which are the very notions that present-day sentient beings find most difficult to transform. How then shall the Straight Mind remain unswayed by perversity and undistorted by error? This, verily, is the disposition that the practitioner must steadfastly uphold.
The upright mind is the place of practice, the upright mind is the body; verily, the upright mind shall accomplish the fundamental causes of all spiritual cultivation. If this condition be lacking, it shall be exceedingly hard to attain the state of Immortal, Buddha, Sage, God, or Bodhisattva. The upright mind giveth unto the cultivator the necessary fundamental understanding, even to dissolve and eradicate all deviations and errors, that there may be righteous growth.
Whosoever among the saints, gods, immortals, Buddhas, and Bodhisattvas, must needs possess a straight mind to attain perfection! Reflect deeply, and ye shall surely comprehend that the "straight mind" is the fundamental attitude and conception that transforms "true sincerity" and "mindlessness to quell delusions," which is upright and true, and shall bring forth growth and elevation through the practice of the Right Path. Therefore, the sentient beings of mankind must needs strengthen themselves in the possession thereof.
The upright mind abideth in spiritual practice, to rectify erroneous views and dissolve the deluded mind. Forasmuch as practitioners are swayed by the deluded mind, they cannot employ No-Mind to overcome it. Therefore, the True Mind, which is the sincere mind, shall surely bring sentient beings to accomplishment, that they may return and transcend, and thus find true benefit in their spiritual practice.
The upright mind attains the Great Dao, the very foundation of cultivation; it dispels all fallacies and transforms the karmic seed causes.
All that is partial, perverse, leaning, and erroneous is deemed unrighteous; yet to be neither partial nor leaning, with an upright heart, is righteousness.
The upright mind is the very sanctuary, even this bodily frame; wherefore seek ye outwardly to be turned aside?
The dharmas of the mind and all forms of appearance are wholly shrouded in delusion; directly comprehend and forsake all workings of the mind.
To transform the karmic causes, one must rely upon spiritual cultivation; yet if the upright heart be lacking, it shall hardly flourish.
Having accomplished the primal cause, return unto thine original estate; Transcending the upright heart, such are the Immortals and Buddhas.
This verse! Let us mutually exhort one another, O sentient beings! It is needful to embody the upright mind and the Dao body to achieve oneself, and thereby to achieve human sentient beings. These conditions of cause and effect lie solely in the lack of the original nature manifested by the "upright mind"; for the majority of mankind, in their spiritual cultivation, are lacking only in the fulfillment of the basic elements of the "upright mind".
Chapter 23: The Concept of Life
Namo Medicine Buddha, the Tathagata
September 17, 1999 — 8th day of 8th month, Jimao year (Friday)
Utmost sincerity that penetrates the heavens shall dissolve the calamities and tribulations; the virtuous grace of the Lord of Teachings shall nourish the karma of the multitude.
The Heavenly Worthy of Numinous Treasure descendeth to reveal the scripture; when the true mind is upright, evil is extinguished.
If sentient beings cannot unite spiritual cultivation with the nourishing of life, they shall oft fall into the constraints of reincarnation that encompass them, and be entangled by their own seed causes, fruits of cause and effect, and karmic obstacles. Moreover, amidst the cyclical workings, they shall plunge themselves into inescapable predicaments, and even be bound thereby.
Sentient beings of mankind do sever spiritual cultivation from the nourishing of life. Such conduct ought to unite the two, which is the righteous path; yet why is it so? They fail to comprehend that spiritual cultivation and the nourishing of life must never be separated! Sentient beings of mankind oft abandon the process of survival for the sake of spiritual cultivation; this is a most certain and undeniable truth.
Such conditions arise from the deeds of individuals, who deem spiritual cultivation to be exceedingly sublime, thus forming an elusive veil of illusion. Because of such notions, they are unable to unite with the nourishing of life. They oft consider spiritual cultivation to be exalted and lofty, and the nourishing of life to be most humble, thinking that mere warmth and sustenance are sufficient; thus, their deeds shall inevitably descend into the realm of the material and mundane.
Furthermore, they fail to comprehend that the nourishing of life is the Orthodox Great Dao. Why, then, do spiritual cultivation and the nourishing of life become separated? They fail to comprehend that "life itself is the Dao" and "spiritual cultivation is also the Dao." Thus, every human being is engaged in the nourishing of life and spiritual cultivation at all times; regardless of any environment, any location, or any time and space, it is ever so.
Otherwise, one has already departed from the fundamental domain of spiritual cultivation and the nourishing of life, frequently causing 'spiritual cultivation' and 'the nourishing of life' to diverge from one another. Regarding such a mode of existence in the human realm, it is truly a helpless predicament! And precisely because of this helplessness, one will inevitably become confused regarding spiritual cultivation, failing to understand: how ought one to conduct oneself in spiritual practice to be truly correct?
In truth, the guidelines for spiritual practice and the nourishment of life will inevitably introduce numerous dogmas, precepts, and principles for living. If individuals begin planning for their own life nourishment and spiritual practice from a young age, integrating it with education and culture, they will surely comprehend how to properly engage in spiritual practice and nourish their lives. It is crucial to understand what is required of worldly beings within the framework of these norms and precepts.
Spiritual practice and the nourishing of sentient beings are one and the same in suchness; moreover, in the human realm, they must be manifested through the True Mind and realized through the nurturing of life and spiritual practice. Furthermore, while humanity and all sentient beings are subject to the retribution and entanglement of karmic causes, karmic effects, and karmic obstacles, they cannot dissolve and eliminate their own karmic causes, effects, and obstacles without a sincere mind of repentance.
O sentient beings of mankind: If ye cannot repent with a true heart, it shall be exceedingly difficult to achieve the purpose of dissolution. Ye shall surely be made to endure the painful process of retribution, and shall be unable to comprehend the retribution exacted by seed causes, karmic fruits, and karmic obstacles. Verily, ye must pay with yet greater suffering and torment, which shall be all the more severe; for some, it shall be multiplied tenfold or twentyfold in agony.
It is solely for the exacting of retribution; if the heart of wrath be not recompensed, the law of cause and effect shall be difficult to transcend. At the very moment when sentient beings of mankind face the retribution of cause and effect, they shall comprehend the terror of karmic repayment, and the suffering and torment; verily, how helpless a plight it is! Yet those who receive retribution are oft unwilling in heart and reluctant in spirit.
In the very act of facing the retribution of seed causes, karmic fruits, and karmic obstacles, the price to be paid, how can the myriad multitudes of the present age truly comprehend and understand! Therefore, through deeds wrought with a sincere heart, in dealing with the affairs of the mortal world—when treating others, navigating the world, receiving things, and responding to situations—one must hold the mindset and conception that one shall never harbor resentment or enmity with others.
Whether in supplication to the High Heaven and all Immortals and Buddhas, or in facing the retribution of karmic debts, one must employ a sincere heart. Thus, taking the true heart as righteous, and bravely confronting all outward realms of truth, one shall pass through the thoughts and conceptions of life to achieve righteous deeds, and must also comprehend this: the true heart is verily able to dissolve and eradicate all karmic obstacles of cause and effect!
Furthermore, regarding the retribution of all seed causes, karmic fruits, and karmic obstacles, the most fundamental element and the effect of dissolution lie in how one may, with a sincere heart, face the High Heaven, Immortals, and Buddhas to help dissolve the calamities and tribulations. In all things, one must possess a sincere heart; only through the mediation of Immortals and Buddhas can the seed causes, karmic fruits, and karmic obstacles be eradicated to the lowest degree.
It is imperative to comprehend: Cultivation requires the preservation of a "sincere heart," and this "sincere heart is the True Mind." Being neither biased nor partial, it shall exert a guiding righteousness! Furthermore, the straightforward mind can attain Buddhahood; the True Mind is upright; the mind without attachment transforms greed and desire; the humble mind becomes more modest and genuine. In all nourishment of life and cultivation, one must preserve the "square inch of land," keeping it free from pollution and defilement.
Even when one's deeds and actions are most manifest, one must not be seduced by any outward forms and appearances. Cultivation and the nourishment of life must be united as one, and they must never be separated from each other. Otherwise, though the True Mind is upright, it will inevitably fall into deviation and error. Within a mind of truth and sincerity, how then ought one to guide and rectify this sincere heart?
Regarding how one ought to conduct oneself in the future and in the present, it is imperative to take the "sincere heart" as the primary objective for guidance and rectification, enabling oneself to transform and resolve the entanglements and torments of karmic causes, karmic effects, and karmic obstacles. One must remain steadfast from beginning to end without regret! Only thus can one truly dissolve the entanglements of cause and effect and karmic obstacles, and the suffering and torment they bring.
The True Mind is upright: This is the necessary practice in cultivation. If one lacks such actions and conduct, it will be exceedingly difficult to attain accomplishment. How ought one to "embody a true mindset and conduct oneself with righteousness"? It is that in cultivation, one must not deviate from its precepts, establishing the fundamental conditions for cultivation and the nourishment of life, thereby able to transform the errors and fallacies of the past.
The True Mind is upright, and the heavenly mechanism is fulfilled; The karmic affinities in the mortal world are truly supremely wondrous.
Let the principles of thy conduct be righteous, and the moralities of the constant relations and human duties be exalted.
Walk uprightly among men, without partiality or selfishness, that thou mayest learn and grow, and gather virtuous affinities.
With a heart full of gladness, thou art praised and envied by men; for behold, thou thyself art able to attain unto full perfection.
How shall a man guide the "square inch of his heart" that it may be truly righteous? Otherwise, if one speaketh of spiritual cultivation, and the true heart cannot be made upright, how can he attain unto growth and the accomplishment of learning amidst the practice of cultivation and the nourishing of life? Furthermore, it is of great importance for the nourishing of life, that he may dissolve the limitations born of an unpeaceful mind, and surely he shall "dissolve all bias and perversity, and dwell in the exact center."
Chapter 24: The Concept of Impermanence
Namo Amitabha Buddha
September 21, 1999, Ji Mao Year, Eighth Month, Twelfth Day (2)
Buddhist truth nourishes daily life. Our Original Teacher, Shakyamuni Buddha.
Right knowledge and no-mind cure delusions; sentient beings, being illusory, mistakenly grasp at the self.
Humanity and sentient beings in this world are all governed by their own thoughts. Whether in spiritual cultivation or in daily life, the result is the same: they are influenced by the concept of "illusion," which constantly subjects them to the restrictions of the cycle of samsara. Thus, they immerse themselves in an illusory world, and through their illusory actions, they "mistake the false for the true," perpetually enacting all things amidst delusion.
Such deeds are thus bound by the limitations of karmic obstacles, and are ever caught within the cycle of reincarnation. Entering into a state from which there is no turning back, they are repeated again and again, making it forever difficult to apply the Truth in daily life for the nourishment and fulfillment of existence. This is precisely where sentient beings fall into delusion, and it is the foremost cause of the endless cycle of reincarnation.
A mind without self can cure delusion. And this "delusion" is the enactment of all unreal thoughts and notions, which one deems to be true, acting upon it time and again in the belief that such is the proper conduct. Yet in the realm of True Suchness, one often falls into the state of illusion, forging fantasies; this becomes the primary cause of each reincarnation, and herein lies the very root thereof.
Among men in the world, there are those endowed with wisdom, who can clearly perceive such limitations and whirlpools. Desiring to leap forth from this predicament, they must achieve it through "curing delusion by a mind without self." For delusions exist within the realm of True Suchness, which is the realm of true and unfeigned existence. Furthermore, all "dharmic marks and material marks" are but outward manifestations, thereby becoming all conditioned dharmas.
They also grow within the manifestations of the mind. Concerning all realms of existence that possess form and marks, if they are compared with the vastness and eternity of Heaven and Earth, Limitlessness, the Void, and the Universe, then shall human sentient beings appear exceedingly small and insignificant. This prevents sentient beings from comprehending that they ought to act according to the righteous principles of Heaven and Earth, and only thus, regarding the necessities of survival, can they truly receive benefit!
The deluded state of mind, within the phenomenal realm, whether among those who cultivate practice or those who nourish life, is a phenomenon that all alike must inevitably experience. Amidst the illusions of a deluded mind, all tangible "material marks" and "material dharmas" can in no way be compared with the "dharmas of the mind." Furthermore, if one cannot freely apply both the "dharmas of the mind and material dharmas," what then shall be done?
Thus it is difficult to attain through "the direct mind attains Buddhahood, the true mind is righteousness"; it is needful to fulfill it through "the empty mind is humility, the mindless state governs delusion." If one be swayed by illusions, fundamentally naught can be unfolded. As for the mindless state, it is precisely without "distinction, right or wrong, true or false, orthodox or heretical," thus no "mental factors" are manifested.
Moreover, all things take "the mind of doing naught for its own sake" as the principal; with the mind of non-action, it is the righteous mind of Heaven and Earth, the righteous mind of the Universe, the righteous mind of Limitlessness, the righteous mind of the Void. This mind of doing naught for all things is precisely "the mindless state"! The mindless state can govern delusion, whereas deluded thoughts enter into illusions. It is through such doings in life that the orientation of existence ariseth.
All sentient practitioners, if they cannot attain unto this mindless state, shall surely find it difficult to further elevate and perfect themselves, as well as all sentient beings and the myriad multitudes. Moreover, all holy spirits, Immortals and Buddhas, and Bodhisattvas must be inspired through "the direct mind, the true mind, the mindless state," and furthermore, they must employ "the empty mind" to perfect Immortals, Buddhas, and holy spirits, thereby achieving transcendence and elevation.
One must surely comprehend the process of life through oneself; in regard to all processes of existence in the human world, it is to perfect and elevate all sentient and non-sentient beings. For the mindless one, it is not that this mind is absent, but rather "the nothingness of the nothingness of mindlessness," which can break through the obstacle of "the nothingness of the nothingness of ignorance," and furthermore, attain unto the realm of "Original Illumination."
In the existence of humanity, there be many obstacles; it is imperative to employ the mindless state to dissolve the brief and illusory process of life. Moreover, the illusory life is precisely the process manifested by the deluded mind. If the deluded mind cannot be dissolved, to attain the ranks of holy spirits, Immortals and Buddhas, and Bodhisattvas is absolutely exceedingly difficult, yea, it is difficult! And even more difficult to attain.
The deluded mind, falling into ignorance, when transformed and purged, shall become wisdom.
Through awakening and returning unto right knowledge, one shall surely eradicate karma and dispel hindrances.
Human life is oft filled with helplessness, that is, it is beyond remedy! Moreover, causes and effects repeatedly beget one another, governing all the cycles of cause and effect in the existence of sentient beings; if one cannot comprehend this, one shall surely be affected in every life of reincarnation, and thus be limited in the elevation of wisdom, for there is no mind to cure delusion, and false thoughts are the hindrance to all endeavors in existence.
It must not be said: this present world is false, which is but to transform all the illusory and deluded minds of the phenomenal realm into the root causes for achievement. If, after a long journey of spiritual cultivation, one still clings to nourishing life, practicing cultivation, and accumulating meritorious virtue, and rejoices in oneself as a cultivator, it shall bring ridicule from Immortals and Buddhas, and it shall be difficult to achieve the transformation and fulfillment of cultivation.
Illusions and false thoughts are but ignorance; by awakening unto the True Reality, karmic hindrances shall be dispelled.
The true root of all mortal life lieth solely in this mind, which is clouded by ignorance.
With a mind of no-mind, delusions are vanquished and truth is manifest; with a straightforward mind, Buddhahood is attained and heavenly righteousness is fulfilled.
To uphold the true mind as the righteous is the divine mechanism; to harbor an empty mind and a humble heart is to become a worthy vessel.
He who can comprehend the root cause of the reincarnation of all sentient beings, which hath long been solidified amidst desires, insufficiencies, and attachments, may he within the state of "the nothingness of no-mind" comprehend how the process of Heaven and Earth manifesting blessings and virtue, of Limitlessness manifesting blessings and virtue, of the void manifesting blessings and virtue, and of the universe manifesting blessings and virtue, doth unfold?
One must surely comprehend the process of mortal life's unfolding, and must eradicate the concept of "subduing delusions with a mind of no-mind," observing one's own deeds and making choices accordingly. Furthermore, it is the attachment of sentient beings to the deluded mind that causeth the principal reason for their repeated reincarnation from life to life. It is hoped that one may comprehend the subduing of the deluded mind, for by employing a "mind of no-mind," all limitations and obstacles in the mortal world shall surely be eradicated.
Chapter 25: Awakening to the Contemplation of White Bones
## Homage to Dipankara, the Ancient Buddha
September 24, 1999 — 15th day of 8th month, Jimao year (Friday)
The Great and Perfect Sage descendeth and cometh; the Master, the Former Teacher, walketh in the Great Dao.
A humble heart and modesty are the root cause of man; and the teaching of sentient beings advanceth thereby.
After the practitioner entereth into the religion, he shall, amidst the courses of education and culture, accomplish the accumulation of past experiences. This is precisely to guide the manner of his personal practice, and in the process of practice, to allow himself the accumulation of experiences of growth, wherein he must truly enter into the conduct of having no prideful heart and no arrogant spirit.
He must also embrace humility, that he may truly accumulate the resources of education and edification as a guide for his practice, and grant unto the learners, amidst the process of their education and edification, a realization of the truth. Neither must he harbor a prideful heart and arrogant spirit, but should embrace humility, which is the fundamental attitude that a true practitioner ought to possess.
Pride shall surely lead to ruin, and arrogance shall surely bring about a fall; this is the root cause most abhorred by the practitioner. For in pride, he shall look down upon other sentient beings, deeming himself to be high above all, and thus be unable to manifest the principles of the equality of sentient beings, the equality of practice, the equality of religion, and the equality of self-nature. Thus shall he enter into the realm of ruin and fall, which is a natural phenomenon.
The practitioner ought to be well-versed in the sutras and treatises, possessing abundant accumulation; amidst wisdom and experience, he should be like the fuller the ear of rice, the lower it bows its head. This principle that humility shall surely bring benefit, and a modest heart shall surely become a vessel of use, is also because, with a humble heart, the practitioner must embrace the realm of learning, forever maintaining the mindset of a half-filled vessel.
In all matters, one is ever in the process of learning; it is precisely through hearing much, seeing much, thinking much, pondering much, and studying much, that the practitioner shall surely be perfected. Regarding the truth that humility brings benefit and the prideful shall surely fail, this is wrought by the unwholesome conduct of one's own mind and nature, and the karmic obstacles of cause and effect; there is surely a great connection therein, yet it rests solely upon the mindset of each individual.
If one acts in such a manner, the karmic cause thus created is already formed. Towards others, it is an act of disdain and arrogance; furthermore, this act of looking down on others is entirely a manifestation of the unwholesome mindset of "exalting oneself and flaunting one's mind." In such a state, one cannot even "embrace a humble heart," making it exceedingly difficult to eradicate the concept and mindset of pride!
Whether in spiritual practice, making a living, conducting business, or any other worldly affairs, one's conduct in dealing with people and matters must remain consistent. Pride is the cause of defeat, and arrogance is the source of downfall; this occurs precisely when one fails to maintain self-restraint. Therefore, a practitioner must cultivate the proper mindset; furthermore, a true practitioner must always act with a heart anchored in humility.
It is precisely by regarding others as sages, immortals, Buddhas, and Bodhisattvas, and viewing oneself as a person full of faults and karmic sins, that one can harbor humility and make it the root cause of one's own spiritual attainment. This serves to subdue the practitioner's unwholesome arrogance, ensuring substantial growth and elevation, as well as a profound transcendence.
Humility brings benefit—by maintaining a humble and modest attitude, one can ask without shame, regarding others as sages and bodhisattvas, and treating all sentient beings equally, for all possess the Buddha-nature. In spiritual practice, one can attain realization in any time, space, or environment. To regard oneself as lowly and others as exalted holds profound significance for one's true cultivation.
One must eliminate one's own arrogant mindset and eradicate condescending behaviors, regarding all sentient beings with absolute equality! Therefore, all sentient beings are akin to sages, deities, immortals, Buddhas, and Bodhisattvas; they will certainly achieve enlightenment in the future and reach their ultimate goal. Moreover, although sentient beings at present may be unable to attain this goal, they will all be able to achieve it in the future.
As for my present self, it is only by taking sentient beings as a guide to return to our true nature that we can truly create meaningful benefits. In fulfilling the goals of education and spiritual guidance, we will certainly see ourselves truly joining the ranks of saints, deities, immortals, Buddhas, and Bodhisattvas in the future. Furthermore, regarding the principle that humility brings benefit while arrogance brings harm, when we succumb to complacency, we frequently inflate our own egos.
This very function! It is precisely that which enables one's own attainment, and it must arise from humility. Therefore, to harbor humility and to receive instruction with modesty are the true deeds of a half-filled vessel, and not the clattering of a half-filled barrel. It may well be expounded by the saying, The fuller the ear of rice, the lower it bows its head. Thus, by observing a person's habits and virtues, one may see it all at a glance.
Whether one is truly great in virtue, or merely clatters like a half-filled barrel, depends upon whether one can receive instruction with humility and harbor modesty. Thus, the chief efficacy of making an empty mind as humility lies herein. Yet the religious practitioners of this present age are not so; they oft force the pouring of a half-filled barrel. Fullness surely invites loss, and within this loss, ruin and decay are beheld.
To claim great virtue when one possesses no virtue shall indeed bring laughter from the Immortals and Buddhas! Therefore, an empty mind is precisely dwelling in a state as receptive as a deep valley; thereby one may behold the righteous energy of Heaven and Earth penetrating straight into the heart, enabling the awakening of the self-nature as the foundation. An empty mind is to submit oneself to humble instruction, to harbor modesty without artifice or falsehood, and to act forth from the True Suchness.
One must comprehend within oneself: how many conditions does one truly possess? If one merely inflates oneself, how then can one lead the sentient beings to return? How can one, regarding one's original body, return and transcend to enter the heavenly realm of the void? Therefore, the humble receive benefit; by being lowly, humble, and meek, making oneself a guide and instructor for the sentient beings, this alone is the true realization!
If one's heart is full of self-righteousness, it is pride and self-satisfaction, and one can pursue no further upwards. Whence then can one obtain an endless supply of provisions to serve as the curriculum for the education and culture of those below? In self-satisfaction, it is difficult to achieve diligent progress, and surely impossible to transcend. How then can one lead the sentient beings to manifest the True Suchness and reveal the Buddha Mind? It is exceedingly difficult!
To harbor humility bringeth benefit; pride and arrogance shall surely bring defeat.
In cultivation, hold fast to a humble mind; achieve the thorough education and transformation of sentient beings.
Manifest the cause of the True Suchness and the original mind; let the Buddha Mind, pure and full, return to its original brightness.
Comprehend the heavenly secrets and realize the true meaning; return to the Limitlessness and walk in the void.
This verse! Let us mutually exhort one another, O spiritual children of all sentient beings; in the process of learning and growth, to hold fast unto "embracing humility" and "making a humble mind the essence of modesty" in practice, for this is the very truth! Thus may ye know that "embracing humility" is precisely for the practitioner, who must needs maintain a "humble mind as modesty" in all their deeds, that they may truly partake of the blessings.
Chapter 26: Gratitude to Heaven and Earth Unfolded
The Ancient Buddha Daoji of Nanping
October 1, 1999, the 22nd day of the eighth lunar month in the Year of the Earth Rabbit (Friday)
Greatly opening the Buddha Dharma to enlighten sentient beings    Day by day establishing heaven and earth, profound is the grace and virtue.
The Tathagata cometh and goeth, attaining the Ultimate Reality; the Buddha saith, "In greed, wrath, and ignorance, they are lost and sunk."
The Buddhist school expoundeth the "Three Poisons" to elucidate greed, wrath, and ignorance. In the Buddhist teachings, greed is deemed as insufficiency; hence, the orientation of desire is of chief importance. Furthermore, by reason of the direction of the act of grasping inherent in greed, and because greed is that which sentient beings desire in all things, it is the orientation that serveth as the primary function.
In the realm of mankind, were there no existence of greedy thoughts, this world would have long since halted and progressed no further. In an environment of lack and insufficiency, there is verily no creation nor advancement. It must be that towards the desires demanded by mankind, there is endless creation; there must exist a continuous and unceasing creation of that which is desired, to serve as the cause for the obtaining of greed in the future.
Greed in the world of mankind is verily the continuous and unceasing creation of that which is desired. This power sustaineth all acts of orientation, and taketh greed as the goal of creative inspiration. Where there is greed, there are factors of existence; it is also in the grasping for the nourishment of life. Were there no existence of greedy thoughts in the world of mankind, whence could there be any creation and advancement?
Surveying the world of mankind comprehensively, the pursuits and actions driven by the thoughts of greed must needs have creation and advancement to be achieved. The mindset of sentient beings among mankind, by reason of having orientation, findeth in orientation the driving force for achievement and development. Thus, it is needful to know: mankind can never depart from continuous and unceasing creation and advancement.
This ceaseless driving force is precisely the root cause of "greed." It arises from the craving for the comfort and enjoyment of one's own existence, and the desire for the sufficiency of currency. Thus, nourishing life is taken as the fundamental requirement, and nourishing life is regarded as the primary source. Only through the endless provision of sustenance for a comfortable existence can one attain True Suchness.
In this present age of technological civilization, existence is determined by the sufficiency of currency, whereby human thought and the comfort of existence may be transformed. In response to the necessities of life, there is the craving born of greed. The possession of such "desires" is precisely the distinction of the thickness of blessings and virtue. Whether they can be fulfilled depends upon blessings and virtue, compounded by the influence of human factors.
Thus it is formed that the comfort of one's own existence and the growth of thought and conception are cultivated. All sentient beings grow through the craving of desires, and existence provides the primary sustenance. How, then, should a practitioner act? For practice is a demand upon oneself, establishing norms to be exercised in the "precepts," which must not be transgressed.
Thus, entering upon religious practice, one must take the rules, precepts, thoughts, scriptures, and treatises of the sect as the foundation of practice, enabling oneself thereafter to attain transformation and the root of achievement. This must pass through the precepts of the religious lineage, and the governance and cultivation of the scriptures, and also be elevated through the achievements of the Holy Spirits, Immortals and Buddhas, and Bodhisattvas.
Learning and practice: enabling oneself to enter upon the path of pursuit, taking the "Holy Spirits, Immortals and Buddhas, and Bodhisattvas" as the goal and exemplar of learning, seeking the already accomplished sustenance of the Dao. This process is for the practitioner an opportunity for emulation, establishing a position for the future, granting oneself the process of learning and growth, and ascending ever higher.
How then may the goal be attained? Verily, one must observe how the sentient beings of mankind, in their cultivation of the Great Dao, are determined by their deeds! It is only through the accumulation of human experience in life, coupled with the edification of the sacred scriptures, that elevation may be achieved. For in cultivation, one precisely pursues a future most difficult to comprehend, wherein exist many unpredictable variables!
Mankind, by such deeds, is led into variables most difficult to comprehend; and throughout the whole process, how ought one to learn to attain unto achievement: the ranks of Holy Spirits, Immortals and Buddhas, and Bodhisattvas? Whether there be the selfsame steps in the cultivation of the Dao lieth precisely in the desires of sentient beings, which shall become the principal provisions for attaining the ranks of Holy Spirits, Immortals and Buddhas, and Bodhisattvas hereafter. Such is by no means to be condemned.
One must also pursue, layer by layer upwards, a goal which one may attain; for those who are cultivators amongst mankind, it is requisite to possess basic conditions and attitudes; and in pursuing upwards, one may achieve the root causes transformed into provisions, conforming to the desires of sentient beings. Acting thus upwards, it shall verily be achieved in the future.
The pursuit and achievement of worldly desires conform unto the goals pursued by the sentient beings of mankind. For all of religious faith and cultivation, they must first be endowed with 'Great Wisdom and Great Intelligence,' or be 'true and earnest cultivators,' ere they can conform unto the footsteps of Holy Spirits, Immortals and Buddhas, and Bodhisattvas, and thus make it a goal to guide themselves in upward growth.
Hereafter, one shall verily conform unto the root causes of Holy Spirits, Immortals and Buddhas, and Bodhisattvas, and be able to attain all ranks that may truly be achieved. Unto sentient beings, this may be called growth. But if greed and desires are deemed unworthy, can one still cultivate upwards? Or fall downwards? It all dependeth upon whether one is willing to enter into the ranks of Holy Spirits, Immortals and Buddhas, and Bodhisattvas!
When greed ariseth, one falleth into the shell of poverty; yet in truth, that which is desired is not much.
Wrath and entanglements of themselves come to disturb; and through hatred, blessings and virtue are hard to obtain.
With a foolish mind, one desireth all things in vain; being infatuated and attached, one committeth evil karma.
If one can diminish the thoughts of greed, and be content with what is sufficient, blessings and virtue shall follow.
Amidst the universal transmission of the Truth by Heaven, O ye virtuous scholars of Chongxin, regarding the future, can ye covet a rank of attainment and transcend the basic realms? Thus, must ye covet attainment; can it be said to be ill? Or shall ye yet enter into the endless reincarnation of the Six Realms? It is for yourselves to make the choice! Can ye comprehend?
Haha! Draw near unto the Great Tea, and partake more abundantly of the Great Tea, which is the Nectar; for thereby shall karmic obstacles be purged, and blessings and wisdom be multiplied; wherefore, why not rejoice therein!
Chapter 27: The Unfolding of the Limitless
The Ancient Buddha of the Southern Sea
October 5, 1999 — 26th day of 8th month, Jimao year (Tuesday)
Namo, we praise the Supreme Buddha; the Medicine Master Tathagata is the True Self.
The thoughts of greed, wrath, and ignorance give rise to darkness. By purging them and ascending on high, one shall surely attain deliverance.
The sentient beings of mankind, through greed, enter into the realm of existence. It is by making the nourishing of life the power of their practice that the actions of survival and sustenance arise. There must be a thought of "orientation" to engage therein, that they may exercise "aspiration". This cometh of the act of creative advancement; and if such advancement remaineth in immobility, it shall be unable to bring forth the space of existence.
Therefore, they undertake the steps of creation and progressive advancement. The driving force formed by these steps is the direction of greedy grasping, which is also the driving force of "aspiration". It is through "aspiration" that the creation of species may unfold, giving rise to desires of greedy seeking. And within the "orientation" of such desires, there must exist the harmonious blending of "aspiration".
In the harmonious blending of "aspiration", it is by taking "orientation" to achieve it. The world of mankind shall surely bring forth the desires of greedy seeking; to reach the end and exercise it, there shall be the "orientation" of greedy desires! Moreover, greedy seeking must have an "orientation" to be accomplished. Such "aspiration" then harboreth the desires of wrath, which is the mind of resentment operating within anger, wherein there must be an opposing "orientation".
It shall exist within "orientation", and shall also bring forth the affairs of "aspiration". Yet, if anger remaineth in immobility, it shall be difficult for enduring power to arise. The action of anger is to manifest wrath, for wrath is another form of "aspiration" of the resentful mind; and within the resentful mind, if there be no "orientation", it shall surely exist within the resentful mind without wrath!
The manifestation of indignation is the venting of wrath; how then shall wrath be extinguished? Stirred by anger, one seeketh to quell the outburst of wrath with wrath itself. Verily, the true question is whether the matter hath been resolved! If it be not, and the problem remaineth, the wrath thus vented shall be of no avail, but is merely an "emotional reaction".
"Anger" causeth sentient beings to enter the mortal dust. In the world of human beings, to be born as a man is a blessing of great virtue. If one cherisheth not this mortal body, one shall surely, amidst reincarnation, repeatedly fall into the trap of one's own devising. Such anger within oneself precludeth the upward pursuit and accumulation of wisdom.
To nourish one's own provisions, one must harbor thoughts of resentment within anger! When the mind of resentment entereth into wrath, it shall surely kindle a fire that burneth the forest of meritorious virtue, and it shall exist no more. Such wrathful fire taketh meritorious virtue as its orientation. If there be no "taking towards" the "orientation," there shall be no manifestation of meritorious virtue, and whence then could there be any discourse of meritorious virtue!
Anger: Concerning sentient beings who enter the realm of cultivation, they become more obstinate and incapable of transformation than those who cultivate not, becoming as stubborn stones, hard and unyielding. Not only is there no sign of softening, but it is also a worldly jest of "Adama Kongguli," altogether unable to turn or transcend the limitations of cultivation. Is it not so?
Anger is brought forth by one's own solidification, and is exceedingly hard to change! Knowest thou not whether thou hast entered into this limitation and art unable to turn back? One must know where the mind of anger lieth within oneself, and how to improve and create; this is the fundamental requirement of transformation and education. Yet there are many who "know this clearly, yet find it hard to practice"!
To be wrathful with oneself: that is to lack the karmic affinity to seek boundless wisdom, and to fail to possess inexhaustible provisions; this is precisely the distinction of whether one wills it or not! How, then, for the future, can one actually attain and possess these achievements? It is precisely because one hath long descended to transform the realm of sentient beings, and for the practitioner, it is necessary to possess the conditions and actions, which is the ultimate truth.
To be wrathful with oneself regarding one's shortcomings and inclinations, one must needs know one's own inadequacies; and being further wrathful that one cannot attain or transcend, one shall be swayed by the cycle of reincarnation. And in the mortal world, if one can oft be wrathful with one's own inadequacies, one must needs bring forth true creation; how then can one practice the Mahayana Bodhisattva path of awakening to sentient beings, its realms and stages?
Only by being wrathful with one's own inadequacies can one receive the teachings and transformations of Immortals and Buddhas, Holy Spirits, and Bodhisattvas. And whether one hath the obstacle of "Adama Kongguli—a remarkably hard skull" to limit oneself, only then can there be a true elevation and transcendence. Therefore, in the cultivation of the mortal world, one must needs always maintain the learning and growth of a half-filled bucket, which must possess practical reality.
Thus, in the process of hearing, thinking, and practicing, one may enter the Bodhisattva realm of contemplative practice, and even further enter the Buddha fruit realm of subtle contemplative practice. If one can be wrathful with one's own inadequacies, one must needs seek upwards the inexhaustible blessings and virtue and wisdom of the Mahayana practitioner; only then can one fully possess the aspiration to pursue the great vow power upwards.
It is precisely by turning towards desires, being wrathful with one's own inadequacies to pursue, that one enters the true provision stage of proclaiming the teachings on behalf of Heaven, embodying the Way of Heaven, and teaching sentient beings. And one can further enter the stage of practical application. Only then is it the realization of the Dao and the enlightenment to know all things; for the learning and growth of human sentient beings, one must needs achieve it step by step.
Greedy thoughts being transformed, the seed causes of karma are eradicated; the half-filled vessel is transmuted into abundant fullness.
When wrath is aroused by one's own inadequacy, one shall thereby walk the path of the Mahayana Bodhisattva.
With a greedy heart unfulfilled, one seeks ever upward; angered at oneself, one meets the hardship of cultivating wisdom.
Blessings and virtue being increased, they shall become yet more abundant; the Pure Land of the Buddha's Kingdom shall thus be accomplished.
In the elevation of spiritual practice, one must pass from 'hearing, thinking, and practicing' into 'contemplative practice', and furthermore enter into 'meticulous contemplative practice' for growth. One must proceed step by step in devotion; if one can comprehend and clearly discern the essential teachings of the 'Zen Sect', one shall thereby establish one's faith, vows, and practice in the days to come! Can this be understood?
Chapter 28 Expounding the True Dharma in the Great Void
Ancient Buddha of the South Sea
October 8, 1999 — 29th day of 8th month, Jimao year (Friday)
Namo, let us chant the name of the Tathagata Buddha; through the Amitabha Sutra, let us contemplate the self.
The mind of ignorance shall attain eternal accomplishment; through the Buddha's transformation, greed, wrath, and delusion shall be wholly delivered.
Buddhism teacheth: Delusion is an unwholesome manifestation unto human sentient beings, arising when one is lost in ignorance and unable to transform. If one cannot persevere in this obsession, it shall be hard to attain the goal of achievement. This must be known: Obsession is an original creative force of action, and this original force must rely upon the enduring power of perseverance to be attained.
If one cannot attain the purpose, it shall be hard to sustain the enduring power. Regarding the "enduring power," one must know that obsession possesseth a belief in continuous power. By directing this perseverance as the driving force of creation, one attaineth the principal cause of reaching the purpose. Through the perseverance of obsession, one shall surely achieve in the future, and return unto one's own destiny.
Moreover, to transcend, one must transform the "obsessive mind" into the creative force of perseverance. And this "enduring power" is the necessary state of mind for all processes and actions in the human world. If the enduring power be not manifested, it shall be hard to attain the unfolding of the creative force of the obsessive mind, and fundamentally difficult to grow outward.
Sentient beings, within the "obsessive mind" of greedy desires, act by taking it as an orienting goal, and thus attain joy through seeking. In whatever link or process, as long as they are human sentient beings, they possess this kind of action. In "orientation," there must also be the action of "seeking," to possess the enduring power of the obsessive mind.
If there be not this kind of obsessive power, it shall be hard to attain the creation of the harmonious force of all causes and conditions unfolding in the human world. Moreover, in obsessively pursuing a single matter, one must possess the "enduring power," and what this "endurance" possesseth is precisely attained through the "obsession" in orienting toward a single matter.
If there be no craving of desire, nor the process of seeking to attain it, then shall there be no thought of the "obsessive mind," and all the combinations of causes and conditions in the world of men shall be unfolded. Yet, in the world of men, the thought of "craving" cannot be absent; for if there be no craving, how could the world of men possess the process of creation and advancement?
How then could the process of the unfolding of Heaven and Earth, the unfolding of mankind, and the unfolding of all sentient beings proceed forward in creation and development? In the unfolding of all affairs, there must needs be the substantial reality of obsession. Yet, the Buddha's teachings demand that sentient beings harbor no "obsessive mind," and concerning the continuation of covetous desires, the methods of instruction in times past were all thus.
Now hath the age of technological civilization arrived, and all processes of unfolding are directed towards creating boundless blessings and virtue for sentient beings, and further creating a future world of sentient mankind, truly succeeding as "Pioneers of Universal Life." Thus, in the process of creation and advancement, there must needs be the exercise of the "obsessive mind" and covetous desires.
Only thus may they attain the process and goal of creating boundless blessings for the sentient beings of the future; yet if they remain confined within the fences of religion, setting limits upon themselves, and those who hold to religious faith and practice deem that practice alone shall attain the goal, without transforming their daily lives, it is no different from being merely in the process of infant education.
The leaders of religion in this present age must needs shatter the obstinate and obsolete concepts of practice of the past. In the process of creation and innovation in the world of men, they must crave to advance upwards, seeking the inexhaustible ideals and wisdom of the Great Vehicle, and profound blessings and virtue, to teach and transform the myriad multitudes below, providing all the original spiritual children with the provisions for the elevation and return of their Buddha-nature.
In practicing the salvation of sentient beings below, one must cultivate the following mindset: not concerning oneself with the success of one's own return and transcendence, but rather dedicating oneself to the multitude of living beings, fostering the creation and advancement of the human world, and raising up the next generation of "Pioneers of Cosmic Life"! One must not act upon desires driven by the delusion of ignorance, nor harbor anger over one's own shortcomings; rather, one must all the more dedicate the provisions for one's ultimate return to the salvation of those below.
Only with a single-minded devotion can the continuous power of practice and vows be manifested and achieved. The human world is precisely lacking the original driving force to carry forward and initiate universal life. In the Buddha-land of the Lotus World, one must first return and then transcend. Moreover, it is only through the power of unwavering attachment held by sentient beings that the enduring power to unfold and develop can be realized.
"Greed, anger, and ignorance," as taught in Buddhism, represent the choices at the boundary between one's spiritual ascent and descent. If, while seeking to ascend, one pursues greedy thoughts, yet manages to return to the true path in this very life, is it not a matter of being averse to one's own stagnation? If one lacks the complete causes and conditions of virtuous merit and blessings, what chance is there to enter into the persistent power of a deluded mind and expand!
Do you seek to achieve enlightenment by yourself? It is exceedingly difficult! You must understand this: driven by greedy desires, and then feeling resentment toward your own inadequacies, you must strive upward to seek the Great Way of Truth, creating the opportunity for your own attainment. Otherwise, if you enclose yourself and become stagnant, how could you ever encounter the great karmic conditions and opportunities? Only through such 'single-minded and steadfast perseverance' can you truly reach your goal.
It is essential to understand: whether ascending to the 'metaphysical' realm or falling into the degradation of the 'physical' realm, one should regard oneself as a vessel only half full, witnessing and learning with humility. Only then can one accommodate the strengths and insights of others, comprehend the true meaning of heaven and earth, and ultimately achieve the elevation of one's fundamental nature in the 'metaphysical' realm.
Thus it is said: in the human realm, right in this very lifetime, one must prepare to transform and return to the source, without pinning one's hopes on attainment in the next life. To expect realization in a future life is nothing but a delusion. Relying instead on steadfast and enduring effort, can one truly attain the Way? How should one orient one's path? How should one transform oneself? And how should one reach the ultimate goal? All of these are matters to be decided by one's own choice!
The fundamental cause of attainment lies in unwavering perseverance; a single-minded, pure heart is the ultimate truth.
Driven by greedy desires, one endlessly pursues worldly heights; consumed by anger and hatred, one makes it difficult to achieve one's own enlightenment.
Transforming the deluded mind into a force for awakening, one must further seek refinement; truly able to enter the world to liberate sentient beings.
Greed, anger, and ignorance, the truth of delusion and enlightenment; sinking and transcending depend on one's own practice.
Everything in the human realm necessitates taking responsibility for oneself. Any holy deity, immortal, Buddha, or Bodhisattva merely serves to guide and instruct sentient beings through a process of teaching and learning. All human endeavors lead to greater growth than in the past. If one can comprehend the profound meaning of this gatha, one will surely attain realization and achieve transcendence, all within the present moment!
Chapter 29: The Grand Evolution and Rectification of the Universe
The Ancient Buddha Daoji of Nanping
October 15, 1999, Year of Ji Mao, 7th day of the 9th lunar month (Friday)
Lighting the lamp of the mind to illuminate Buddha-nature; transmitting the lamp countless times, forever without end.
Greed, wrath, and delusion are transformed into bewildering thoughts; the Great Dao and the Buddha Mind awaken and bring enlightenment unto the self.
The sentient beings of mankind, dwelling in the mortal dust, act through greed, and thus fall into wrath, often entering the stage of delusion. This cometh from the pursuit of unfulfilled material desires and the comfort of their dwelling places; thus, driven by endless greed, they discern within themselves whether they ought to cease when it is enough.
In the very moment of craving excessive material things and material desires, they shall surely bring forth much sin and evil karma. Thus it is said: they bring themselves into a state from which there is no turning back, adding unto their own making of karma many hardships and adversities to obstruct them. Verily, in the deeds of mankind, they often commit an evil act, and it is truly a most helpless and lamentable thing!
They harbor wrath concerning their own actions in the sustaining of life. Forasmuch as mankind possesseth the actions of sustaining life, and dwelleth in the phenomena that frequently occur in the human world, it is through the orientation of the human world toward the sustaining of life that they harmonize causes and conditions to unfold the primal driving force. Can they harbor wrath over their own insufficiencies? What shall become of themselves? Can they comprehend how they ought to act?
In the human world, by comparing their own insufficiencies with others, they comprehend their own lack or surplus, and they also harbor wrath over their own deeds. This is called the primary source of the mind of indignation. Therefore, the mind of wrath is the primary cause of mutual comparison in the human world.
If one harbors anger at one's own inadequacies, and strives to remedy those very inadequacies, one may transform the past shortcomings. Yet, if one harbors anger at the achievements of others, one shall surely give rise to an unequal mind and jealousy, thereby plunging oneself into the evil karma of wrath. This is the hindrance that causes sentient beings to descend into reincarnation.
Within the fires of wrath, one shall surely reduce the fruits of accumulated meritorious virtue to ashes, entering the realm of a forest of virtue consumed by flames. How then shall such flames be extinguished? It is precisely by harboring anger at one's own inadequacies that one may ascend and exert oneself. If one can do thus, it is the virtuous manifestation of wrath. Yet, if one harbors anger at the achievements of others, one shall in no wise attain the opportunity for growth, and thus it is exceedingly difficult.
It is yet more difficult to direct oneself toward virtuous deeds; rather, one shall fall into the realm of creating sinful karma. As for delusion, it is the continuity in every matter. Even within a single endeavor, if one lacks a single-minded delusion, it is exceedingly difficult to manifest the power of persistence and perseverance. Thus it is with all worldly affairs, and so it is with every single person!
If one lacks a single-minded delusion, it is difficult to sustain the power of persistence and perseverance. Yet, the power of perseverance is the very essence of delusion, and the primary cause for attaining one's goals. In the world of sentient beings, especially within religions, delusion is often regarded as an unattainable state of mind. In truth, all matters are governed by delusion and obsession, and thus are difficult to transform.
One shall surely be trapped in delusion and obsession, thus unable to clearly perceive the causes of all matters. How then can one comprehend that in the world of sentient beings, difficulties cannot be resolved due to delusion? It is precisely because one cannot fathom the origins and consequences of the realm of affairs and the realm of objects! This is brought about by the teachings handed down by predecessors, making it even more impossible to comprehend the original True Suchness.
Thus is "delusion" difficult to comprehend; it is oft swayed by ignorance and confined within the bounds of reincarnation. The "mind of delusion" must be truly understood, for it is through the continuous exertion of all power that the ultimate goal may be reached. Otherwise, if one abandons the path halfway, no definition of "delusion" can be made; for "delusion" must endure perpetually and unceasingly, and only then is it the very force of delusion!
How may one comprehend the elevation from the "mind of delusion"? It is precisely the manifestation of the "power of perseverance"! Yet if one forsakes the path halfway, continuity cannot be maintained. Moreover, if the desires of greed become excessive, it shall surely be difficult to attain the "Middle Way". In the world of mankind, it is a realm where Yin and Yang stand in mutual opposition; where there is gaining, there must be losing, and where there is losing, there must be gaining. This is the veritable truth of the mortal world.
Thus it is within "greed", and thus it is also within "anger", and thus it is likewise within "delusion". It is precisely a world of Yin and Yang in opposition; one must persevere to attain the Mean, so as to avoid excess and deficiency. Whether the desires of greed are put to virtuous use, or whether they are distinguished by the origin of evil committed—all depends upon the desires of the intended destination!
Sentient beings, amidst the process of greedy desires, are all unable to comprehend the true nature of all worldly phenomena, nor can they comprehend any link within the world of mankind. It is only in the process of craving that there arises the power of creation and progress; and so it is even within the ordinary realm, wherein all have long grown accustomed to it as their constant state.
Therefore, when one enters into the creating of karma and the bestowing of blessings, one is unable to comprehend the true nature of all matters. Acting within the ordinary realm, one becomes self-satisfied, believing in one's heart and surroundings that "I shall not commit sins, I shall not do evil." Such a state easily falls into the trap of the ordinary realm. Yet the creating of evil and the bestowing of blessings are what sentient beings can more readily perceive.
Yet in the ordinary state, it is exceedingly hard to discern whether one hath any fault, whether one hath done amiss, or whether one is entangled in right and wrong. For the disciples of the faith deem themselves so righteous; and even as the common sentient beings are likewise, in the ordinary state they create karma and commit sins, which is far more difficult to perceive than the distinction betwixt good and evil.
And as for the favorable state, verily every sentient being doth prefer the course thereof, and thus within the favorable state, they accumulate the experience of their own doings. Moreover, sentient beings favor the favorable state and abhor the adverse state. If the sentient beings of mankind were to dwell perpetually in the favorable state, those who could return and transcend would be but a very few.
The arduous toil and deeply engraved experiences of the adverse state do more easily admonish sentient beings to achieve from the contrary side, and are verily the driving force of the adverse ascending condition. Yet concerning the peaceful and smooth environment sought by sentient beings, the Immortals and Buddhas declare: to increase wisdom and accumulate experience through the adverse state, which can bring about self-fulfillment, is rather an opportune education in goodness.
To harbor wrath towards sentient beings is to be unable to learn the Truth. It is precisely the 'wrathful mind' of the Immortals and Buddhas, the Holy Deities, and the Bodhisattvas, to dissolve the distress and calamities of sentient beings in the adverse state, and to manifest the compassion of relieving suffering. Furthermore, because they cannot comprehend all the worldly phenomena of the mortal realm, they become infatuated with the material and sensual enjoyments they pursue, and at the same time fall into the abyss of creating sins and committing evil.
The Buddhist teachings declare: The sentient beings of Jambudvipa, in the arising of their minds and the moving of their thoughts, there is none that is not cause, none that is not karma, none that is not sin. Thus, no matter the sentient beings in the worldly dust, the arising of their minds and the moving of their thoughts are all governed by good karma and evil karma. Therefore, regarding good karma and evil karma, it is comparatively easy to perceive and comprehend, and they shall feel the distinction and erroneous nature of good and evil.
Yet in ordinary karma, as walking corpses and moving flesh, passing through a comfortable and smooth course all too comfortably, such a state shall easily form the original cause of committing sins and creating karma. How then may it be dissolved? One must reflect and examine oneself; as the Confucians say, 'I daily examine myself three times' for faults, this is the righteous Path, and this is the true reality.
The delusion of ignorance: transforming the desires of greed and the mind of hatred into power, and becoming more ignorant in sustaining and continuing it. If one cannot sustain the mind of hatred, it shall surely be difficult to attain the purpose. This is precisely to grant human sentient beings the knowledge of the ontological cause and principal source of 'greed, hatred, and ignorance'. It may be viewed from another perspective, and may further analyze the workings of the human perspective.
The desires of greed are the original cause; angered by insufficiency, one extends and pursues.
The ignorant mind sustains and attains the goal; the delusion dissolved, one may follow in succession.
In life, one perceives greed, hatred, and ignorance; all say they are not good, but exceedingly wicked.
Know ye not that this is the very primal force, transforming the three poisons into great wisdom?
If there be no deluded mind in the world of men, then shall the manifestation of love and desire be hard to bring forth, and harder still to achieve a constant purpose in its exercise. Whether it be for the uplifting or the downfall of sentient beings, it is all determined by one's own perspective. Thus, it is needful to understand the delusion of 'ignorance'; and how shall it be cast away? I pray that ye may comprehend and provide annotations in the exercise of 'greed, wrath, and ignorance'!
Chapter 30: Awareness and Repose
## Supreme Earth Mother of the Void
October 19, 1999 — 11th day of 9th month, Jimao year (Tuesday)
Before Mount Nanping, He ferries across the deluded multitudes; Daoji expounds the principles and reveals the true mysteries.
The Ancient Buddha principally authored the Book of Buddha Mind, to serve as the foundation for the values and concepts of human life.
Sentient beings of mankind, out of greed, give rise to anger at their own insufficiencies, and then fall into a continuous state of ignorance. Thus, they must comprehend the values and concepts of human life, so that they may continuously manifest greed, anger, and ignorance. In their conceptual application to all material things, there must inevitably be a recognition of value.
When there is no value to be spoken of, there are no desires to be pursued. The values and concepts of human life are applied only to the manifestation of material desires pursued in daily life; thus, the concept of value is the desire for greed, which must be of equal and average worth. When living in the world, one determines the measure of value through the daily process of sustaining life, thereby establishing whether value exists or not.
In human life, there must exist a concept of value, and there shall be an equivalent price, granting mankind the desire for greed to continuously pursue. If there be no concept of value within the orientation of greed, then one cannot carry through the desire to pursue. Furthermore, the value of all affairs being equal in measure, it simultaneously allows oneself to understand what value truly is.
Thus, that which is fully endowed with the positioning of value itself must be cherished or discarded, and chosen within thine own recognition. Moreover, within the scope of recognizing all matters, there must be a constant recognition of existing value, that thou mayest pursue thy goals and provisions. It is in the process of recognizing life that thou decidest whether there be existing value.
Verily, whether to preserve and cherish or not is determined by thine own doings. Moreover, the implanting of the concept of existing value into thine own thoughts is the very process of discerning and perfuming the Alaya Consciousness. If one taketh personal needs as the standard of recognition, it is precisely whether each man may pursue the primal driving force, and also the orientation of his values.
The concept of life taketh the concept of value as its constant central goal. If there be no existing value in the mortal world, how then can there be a goal to pursue? And what value can serve as the standard? It is the knowledge and concepts recognized by oneself that discern whether it exists or has vanished; all are based upon the individual's recognition of existence.
The concept of life's value: whether it be all sentient beings or insentient species, they are all alike. Regarding the standard recognized by mankind, it is determined by oneself whether there be value. If it lacketh the power to attract mankind to pursue, then neither can it constantly integrate desires. As for the concept of the value of existence, it is for mankind to decide whether there be value.
Let us take an example: diamonds are brought forth in the deep mountains. If mankind diggeth them not out of the earth, and polisheth them not by the hands of men, they cannot display their radiance, nor give mankind a recognized concept of value. And as for all other creatures and sentient beings, diamonds can have no effect upon them at all; what value do they possess? It is only a matter of how to fill one's own belly.
And the sentient beings of mankind do take diamonds, gold and silver, vessels of brass, white silver, and currency as that which is necessary and to be pursued in the world of their survival; yet if diamonds, gold and silver, vessels of brass, and currency were given unto other species, what benefit and use should there be? It is all in vain! Nor can it fill the belly; rather, a single bountiful meal is far more practical.
The values of the world of mankind, and the values of other species, differ herein; and the world of mankind is in "nourishing life," yet if it cannot be joined with "spiritual cultivation," what then is the value of its existence? Verily, these two, nourishing life and spiritual cultivation, are both necessary for mankind, serving merely as the objective to advance upward and to learn.
As values differ, the standard of value recognized for sentient beings who cultivate and those who do not cultivate is yet more different. The sentient beings of mankind, in their recognized standards, take the orientation of their own survival as most important; and though they themselves deem it so, it is not necessarily so in the eyes of others! Thus, by the standard of nourishing life, they create and elevate spiritual cultivation.
This kind of pursuit is driven by greed and desire, and not one can truly comprehend the future. If one can attain the goal and return, it is what one pursues oneself, taking as its basis the values created and manifested by oneself; but if one cannot attain the goal of return, the very foundation of values cannot be unfolded; verily, it is one's own karma created, and one's own burden to bear.
The world of mankind thus possesses the value of existence. If one desires to transform the seed causes of the past, one must surely eliminate the karmic causes, karmic effects, and karmic obstacles, and enter oneself into the opportunity of return and transcendence. But if through spiritual cultivation one cannot transform the seed causes, it will surely be difficult to achieve return and transcendence in the world of mankind, and one shall merely reincarnate once more among the six realms in the next life.
Where the concepts of value differ, between those who cultivate and those who cultivate not, the standards of judgment are indeed diverse, and the levels thereof shall also differ. Moreover, the judgment is yet more divergent; in the realm of mankind and the realm of all creation, the standards of judgment are likewise diverse. Verily, it is needful to know that in the course of greed and desire, it is the diversity of value that directeth the orientation.
One transformeth oneself, attaining the understanding; all causes and effects are wrought by man.
Pursuing the concepts of value, dispelling the defilements to promote the increase of wisdom.
The causes and conditions of life unfold; yet with values diverse, it is difficult to accomplish.
If one speaketh of greed and desire, there is no place to observe; it is but following one's own self and turning about.
Thus, with a heart wholly given to delusion, one laboureth and striveth to attain his ends; led by the prevailing desire of greed, which is but a shifting of values. And verily, every step of mortal life is even so; if the standards perceived by the child differ from those of the adult, how then can they be bound together? It is but the true manifestation of the conceptions and values of life! Yea, even within the conception of Heaven and Earth, the world of sentient beings must be transformed!
Chapter 31 Obliterating the Mind and Preserving the Realm, Preserving the Mind and Obliterating the Realm
The Venerable Old Mother of Mount Li in the Void
October 22, 1999, Year of the Earth Rabbit, 14th day of the 9th lunar month (Friday)
In Jambudvipa the Heavenly Scripture is inscribed; Amidst the seas and pools of Heaven and Earth, it shall be transmitted and abide forevermore.
The ancient sages have once again prolonged their teachings to enlighten the world; the Buddha hath said, "The conception of life is most singular."
When man is born into the world, he partaketh of the actions that nourish life, and oftentimes he is entangled by manifold seed causes, karmic fruits, and karmic obstacles. This is the sum of his own doings, combining the past life and the present life; and in this present life, he is judged by the cause and effect of times past. Whether he shall enjoy blessings and virtue, or suffer evil calamities, is determined by his own choice of blessings and calamities.
Thus it is said: If one considers the course of life, bearing the doings of the past life and adding the doings of the present life, to judge the formation of meritorious virtue and seed causes; some may continually enjoy blessings and virtue, while others are oft tormented by evil calamities. Regarding the seed causes thus formed, whether they be good or bad, one must bear them himself and purge his own karma.
Thus, one himself shall enjoy blessings and receive recompense, and no man can take his place; this condition accordeth with the equality of the law of cause and effect. In the course of human life, the conception of blessings and calamities must be established, for it is the distinction between creating karma and creating blessings; one must bear and receive it himself, and must also understand that his own doings are truly just and fair.
He shall surely enter into the law of equality, and verily, all causes and effects are of the same equality. That one enjoyeth blessings or suffereth calamities is also directed by the course of human life; it is judged by the doings of each man. Whether one be a high official of noble rank or a poor beggar, all live under the law of equality.
The principle of equality cannot obliterate the formation of all karmic causes and karmic effects. What one hath done previously is executed by oneself, and can only be transformed and dissolved through one's own transformation. Furthermore, towards sentient beings, there is an absolute equality; whether they be kings, nobles, generals, ministers, or the poor and common folk, all are alike! Thus is manifested the just and equitable law of existence.
The worth of life is the transformation of manifold unwholesome habits accumulated over countless lifetimes, and of the seed causes, thereby initiating the process of transforming human life. For sentient beings, if they be devoid of this physical body in fullness, they shall fall into the whirlpool of reincarnation, and it shall surely be difficult to possess a body for transformation. In all processes, one must judge and transform by oneself.
The conception of life is established upon the possession of a physical body, whereby transformation may be wrought; if there be no physical body, there shall be no formation of creating karma or accumulating blessings. Furthermore, according to the law of equality, every sentient being is thus; not only in the human world, but it pervades all species of sentient beings in the sentient world, and all are likewise.
The preciousness of life lieth in this, that the seeds fallen into hell may also be elevated upwards to become the capital for ascending to heaven. What cause hath led to this? The prerequisite is that one must possess one's own physical body, only then is there an opportunity; otherwise, if this physical body hath already been lost, whence could there be an opportunity to enter into the nourishment of life and through cultivation achieve elevation and transcendence?
Cultivation: it is precisely the transformation of past unwholesome accumulated habits and the realm of seed cause transformation. If one sinketh into the downward cycle, the opportunity for ascent is already diminished; but if one can take the downward seed causes and again transform them through upward elevation, then by ascending and further transcending, one may enter the ranks of Immortals and Buddhas, Holy Spirits, and Bodhisattvas.
The Value of Life: If one speaks of the living environment of humanity in this present age, it far surpasses the life of the ancient emperors, dukes, and lords, exceeding them in every way. Moreover, the divine powers and mystical arts possessed in ancient times have now manifested as the technological civilization of this age, bringing exceedingly great benefits to sentient beings. What, then, is the reason for this?
As for the transmission of voices over a thousand li in ancient times, it is precisely the video transmission of the present age, which far surpasses the modern telephone in its marvel, for it directly manifests images. Furthermore, the riding of clouds and mists in antiquity is now the airplane of today; and moreover, spacecraft have directly traversed to the moon, Mars, and Venus. In all manner of human life, they now enjoy far more than the ancient emperors.
In ancient times, when going out, one would sit in a sedan chair or ride a horse; but humanity in this present age, when going out, uses motorbikes and carriages for transport, thus needing not to endure the wind and rain. Moreover, they may enjoy the blowing of heated and cooled air, as well as delightful music. All these myriad things are truly too numerous to count, difficult to list one by one, and impossible to compare with the existence in the realms of antiquity.
Whether of the realm of Heaven or Earth, all are able to possess great causes and conditions, and great blessings, to accomplish their own elevation and transcendence. One must fully comprehend the process of nourishing life. Thus, compared to the blessings and virtue enjoyed by sentient beings of other species, human life reaches a far greater perfection, enjoying even greater blessings and virtue. This is precisely where the preciousness of the value of human life lies.
In this present age, there exists a formless assassin, which is "pressure." The persecution it inflicts is formless and without appearance. If one falls into this vortex and cannot comprehend its true nature, it will be exceedingly difficult to dissolve and eliminate this "pressure." Furthermore, to be subjected to this formless assassin of human life in the present age is a matter over which humanity is utterly helpless!
Relief of "Pressure": One must needs lighten one's own burden; for how else may one clearly discern all the worldly phenomena? In oneself, it is a responsibility, yet also driven by greedy desires, oft establishing the unseen slayer of mankind. One must needs clearly discern and distinguish all worldly phenomena, harboring no greedy desires, nor pursuing them to excess.
If it be a responsibility, it is meet to share this responsibility among all, that together they may bear the burden of various duties, thereby lightening the chiefest burden of "pressure" and effecting transformation; thus banishing the ravages and persecutions of "pressure," that one may possess a healthy body and mind, and enjoy a peaceful existence.
The View of the Value of Life: One must needs cultivate and elevate oneself, that one may comprehend the truth of life. One must not drift with the current and follow the tide, entering the realm where men say as others say, and as others are deluded, so am I deluded, remaining in bewilderment over all things, and merely making a foolish journey through life. Far less should one create manifold evil causes and evil effects in the mortal world, thereby bringing oneself into the fruition of evil effects.
If one had not come into the mortal world, there would be no creation of any transgressions; but having already come into the mortal world, if one creates karmic causes and karmic effects, and furthermore commits sins, it is too late to repent; truly, the gain is not worth the loss. Do ye all say it is so? Furthermore, for the elevation of mankind, it is precisely the creation of the "Value of Life," growing upward and transcending!
Therefore, regarding the value of life, it is necessary to create endless welfare for the human world, so that in the future one may possess infinite merit and virtue, and bestow great blessings upon future generations. To sustain this unendingly is the true path. It also means taking responsibility for one's own life in this present existence; it is imperative to do so, for this is what enables one to elevate and grow.
The fundamental sacred duties of Chongxin do not end here; they precisely demand the perpetuation of humanity's successive lives, and furthermore, the nurturing of "pioneers of universal life." How should one comprehend the sacred mandate of Chongxin, put it into practice, and harmoniously integrate it, so as to leave a grand, commendable, and praiseworthy testament in the human world? Do you understand?
The value of life lies in transformation; blessings and karmic affinities arrive for human survival.
The bliss enjoyed far surpasses that of the ancient emperors; cherishing the body is the way to peace and well-being.
Perfecting oneself and benefiting sentient beings; creating the universe, renewing and bringing it to completion.
All unconditioned giving is created by oneself; perpetually transmitting the Dharma for sentient beings to realize enlightenment.
This gatha! As a means for all to elevate the fundamental causes and transform the life values of sentient beings, this is the proper attitude to uphold in the human world.
Chapter 32: Obliterating Mind and Realm, Preserving Mind and Realm
##Chairman of Chongxin Zheng, Venerable Xukong
October 29, 1999 — 21st day of 9th month, Jimao year (Friday)
The Master of the South Sea primarily authored the Book of the Buddha's Mind; the Ancient Buddha descends to proclaim universal salvation.
Taking the contemplation of impermanence as the central theme, clearly comprehend the primordial origin of human life.
All that sentient beings experience in the mortal world is precisely guided by their values as the ultimate objective. Furthermore, the values of life inevitably determine the primary root of existence. Life serves as the central theme through which values are manifested; by comprehending whether true value exists and identifying the nourishing resources that sustain life, distinctions are drawn and affirmed from various perspectives.
In the assembly for nourishing life, it is essential to clearly understand the concept of 'equal value' in order to bring it to fruition. By using value as the standard of measurement and taking the perspective of life's value as our orientation, the purpose is to establish the 'ideal creation and advancement' of human life as the foundation for existence. It is imperative to realize that within existence, the concept of 'equal value' is inherently present.
Otherwise, it is difficult to fulfill the purpose of human existence or to orient oneself toward the primal driving force of creation; indeed, one must have a fundamental understanding of existence. If one is constantly obstructed by ignorance, and one's relationship with one's own worldly experiences is not yet fully matured, then one cannot convey the experiences of life from within oneself.
Moreover, one must needs draw upon the accumulation of others' experiences, making them one's own experience of survival in the mortal world; this is the chiefest foundation for attaining a smooth and stable space of existence, yet oft one knoweth not what to do. Furthermore, how may one, in the process of practice, transform the accumulation of one's own and others' experiences into harmonious actions for survival, that one may have a foundation to rely upon for the direction of one's existence?
Alas, how lamentable it is! Often assailed by ignorance, the fruits thereof are not manifest. And what ignorance revealeth is precisely the transformation of knowledge into wisdom; yet in this mortal life, oft for the sake of meager profit, moved by greed and covetous desires, one doth constantly commit sins and create karma. In this life, ignorance is heaped up, and it cannot be altered.
Thus, one oft entereth into a process incomprehensible, or into effects difficult for the individual to foresee. If one cannot attain the ideal, it shall affect one's spiritual cultivation, and constantly bring forth worldly phenomena unforeseen, leading one into a dilemma of knowing not what to do! This cometh of the influence of not having established the "concept of impermanence" concerning the worldly phenomena of human existence.
Nor knoweth one how, in the future, to anticipate the goal, transforming it into the root which one may grasp, which alone is true reality! Furthermore, concerning the "Law of Impermanence," it is needful to comprehend the concept of impermanence, which is precisely the root of all nourishment of life in this mortal existence. In all processes of humanity concerning the concept of impermanence, all are governed by "impermanence."
If one cannot comprehend the "concept of impermanence," one shall frequently be hindered by external factors, and thus be unable to establish the root to anticipate the future. Every sentient being in the mortal world shall weave their own ideal future goals and a beautiful, splendid destiny. If there be manifold setbacks and obstacles, one shall surely diminish their future goals.
Once and again, and a third time, even seeking the next best, diminishing the goals of life and the bright future ahead time and time again, yet unable to comprehend impermanence in the mortal world. It doth precisely erode the ideal goals and the days of humanity at every moment. How can any sentient being know when impermanence shall come, or when it shall erode the desires of humanity's pursuit?
Thus, he is hindered by impermanence, and through the values of life, he cometh to understand impermanence, striving upward from the reverse side of life to pursue wisdom and the accumulation of experience; this indeed is the proper way. Regarding the concept of impermanence, it is by harmonizing and transforming all things in the human world, and through the reverse aspect of the human world, that sentient beings are brought to fulfillment.
Know ye not: is there any sentient being, from birth until now, who hath not been swayed and hindered by impermanence? There is none! Verily, every sentient being is thus; whosoever is born as a human, or as a sentient or non-sentient plant or animal, shall all be subjected to impermanence, that is, eroded and swayed by impermanence.
Concerning the manifold actions of mankind, within the human world, it is by the driving force of striving upward from the reverse side that the endless and inexhaustible blessings of the human world can be unfolded; only thus is it in accordance with the process of Heaven's unfolding. If the sentient beings of mankind are to establish the values and orientation of life, they must needs find their interpretation within impermanence.
To understand impermanence is to know that it doth erode all sentient beings in the human world at every moment, and no species whatsoever can escape this boundary! Regarding the concept of impermanence, within the human world or in the realm of "animals and plants," it is imperative to establish the concept of impermanence as the "white bones," and this is all the more true in the realm of animals.
The species of animals that move within the human world must needs understand the concept of impermanence as the "white bones," for this is in accordance with the entire process of evolution of Heaven and Earth. From ancient times until now, all things and all living beings in the human world have been thus; if the human world or the animal world cannot attain an essence of creative advancement, what then shall come to pass?
For it is that 'Impermanence accords with Heaven and Earth' unto which all things return. Regarding the 'Law of White Bones returning to the Great Earth', all actions are influenced by the law of 'Impermanence'. Thus, in the days to come, thou thyself shalt become a heap of white bones, returning to the Great Earth to be nourished thereby. Therefore, it is necessary to establish the 'concept of white bones' amidst impermanence.
Although in this present age, mankind encourageth 'cremation after the death of man', that it may accord with the principles of environmental protection of the Great Earth; yet among all other species of beings, can they also be regarded with equal benevolence and equal justice? It is exceedingly difficult! How, within the concept of white bones, can one comprehend the process of human succession, and thereby comprehend the cyclical evolution and mutation of Heaven and Earth!
The value of life lieth in creation; the course of one's endeavor is good when returning unto Heaven.
To bestow blessings upon sentient beings without end, this alone is to leave a name and exalt one's own stature.
The process of evolution is impermanence; within the eternal, one achieveth the everlasting.
Establish the contemplation of white bones, dissolve and dispel delusions, and ride upon the Heavenly Mechanism.
Hear this verse! Let all sentient beings exhort one another! Thus shall ye comprehend the contemplation of impermanence, which is to establish the interconnection of the great matter of life and death. All are thus; who among them may escape? There is none! Therefore, every soul must harbor this contemplation, lest ye clasp the Buddha's feet in sudden peril, or lose the composure of your mind. Is it not so?
Chapter 33: The Spiritual Realm
Great Heavenly Worthy of the Limitless Empress Mother
November 2, 1999, Year of the Earth Rabbit, 25th Day of the 9th Lunar Month (2)
The True Principle of Nanping traverses the One Line; The Ancient Buddha Daoji finds no vexation in the Principle.
The contemplation of white bones unfolds the mechanism of the world; Propagating the Buddha Mind, one returns to Heaven.
Entering into directional action from thoughts and consciousness, one must be driven by greedy desires to take action and perform deeds. All sentient beings, in their actions that benefit themselves, seek to nourish, add to, and demand from their worldly life. This function is that in the human world, there must necessarily be directional goals and space.
Exercising greedy desires gives oneself the driving force for practice, leading to distinctions in the overall demands of greed. All actions are indeed performed by oneself, and continued by one's own deeds; thus, one creates the seed causes of karma and bears the karmic fruits oneself, which perfectly aligns with the impartial and equitable nature of the law of cause and effect.
For one's own actions and deeds, one must necessarily receive them oneself, and even bear all the repayment and retribution of karmic cause and effect. No one can replace another in this; whether it be blessings or calamities, it is the same, for they are the original causes invited by oneself, and one must inevitably bear all the recompense.
It is precisely what one is willing to bear with a glad heart, and by which one enters into the law of cause and effect. All actions are also exercised and retributed through one's orientations; this glad willingness lies in the instinct of all actions in the human world, wherein one must necessarily make oneself equal to the future blessings and calamities.
If one cannot comprehend one's future practice upon entering the world of sentient beings, there must necessarily be the cycle of the concept of impermanence. For future humans or sentient beings of all species, they will all become a pile of white bones and return to the great earth. This is a concept that must exist in the human world, entering again into the concept of impermanence through the law of impermanence.
One must clearly awaken to the fact that in the unfolding of the heaven and earth of sentient beings, one awakens to the selflessness of the heavenly and earthly virtues and operations through the concept of impermanence. Furthermore, any holy spirits, Immortals and Buddhas, or sentient beings of humans and species, must all abandon this physical body in reincarnation and return it to Heaven and Earth.
What can be left behind is merely the bones within the physical body; the rest is all consumed by corpse worms, leaving only a pile of white bones. If applying the environmental concepts of the present age, one must use cremation, which also better meets sanitary conditions and storage space. If using the method of burial in the earth, one can certainly return this physical body to the great earth.
In truth, only a pile of white bones remains, so what is there to be reckoned? After a few years, the bones are exhumed and placed in an urn once more, and some will be cremated again. What remains after cremation is merely like fine powder, which can still be used as fertilizer to nourish the sentient beings of the earth. This is the concept that sentient beings of humanity can comprehend.
This necessity must be understood within the contemplation of the "White Bones," wherein the body, entirely enveloped by flesh and skin, must possess the solid nature of the earth to support the standing of the skeleton. It is precisely through this wrapping of skin and flesh that the blood is granted its fluidity, and this blood is the primary functional efficacy that promotes the metabolism of the human body.
As the blood and water are enveloped by the skin, the existence of the physical body must be possessed. For the existence of the physical body, it is necessary to guide the fire-energy through the flow of blood and wind-breath, thereby warming the flesh of this body. If the human body be entirely dissected, only the skeleton shall remain, yet the existence of the "spiritual nature" shall not be seen.
The solidity of the skeleton is the principal function of the earth. Where there is a principal body, there must be an attached body; "earth, water, fire, and wind" are the four great elements falsely combined. These four elements are present in all that can move, and it is so with every species of being, being influenced by the "solidity of earth," the "warmth of fire," the "fluidity of water," and the "movement of wind."
To blend the four elements is called a falsely combined body. But in the realm of true reality, can it be called a false body at this very moment? Nay! It is a true and unillusory physical body. Moreover, at this very moment, it is precisely the dividing point between ascending and descending. If one is to ascend, one must necessarily create the capital for transformation. If one lacks this false body and yet claims that "spiritual cultivation" can be achieved, it is no different from climbing a tree to seek fish.
The form and appearance of the white bones and skeleton: it precisely reveals the existence of a multitude of terrors and dread. The people of the world are all afraid and say they will not speak of "white bones and skeleton." But in the spiritual realm of the Buddha's teachings, it is said that one can enter the true world to achieve liberation. If the white bones did not exist, that person would still be in the human world, or would have long returned to the earth, becoming fertilizer to nourish the land.
Yet, if one merely regards the existence of white bones as a summation of the life already past, it merely signifies that humanity has once sojourned in this mortal realm. How then shall one ascend and attain achievement? Or shall one descend and sink into perdition? All is revealed in the very bones of the white skeleton. Thus, beholding the white bones, one knows they have already passed away from this mortal world, and what can be done?
The existence of white bones: It is a solemn warning that one has already walked once through the mortal realm. Whether there shall be another auspicious opportunity to return and harmonize in the mortal realm is determined solely by one's personal cause and effect. Any harmonization and action shall conclude with the white bones; all deeds in the mortal realm shall here be footnoted and brought to a close, marking the final cessation of all things in the mortal world.
One must truly comprehend the "white bones." The physical form can realize the impermanence of life. Birth, aging, sickness, and death, along with earth, water, fire, and wind—the false union of the Four Great Elements—are but mere objects of human fear. Let this serve as a solemn admonition. Whether one descends into perdition or ascends to enlightenment, one shall know one's own deeds, and clearly use the "white bones" as an admonition and for self-cultivation.
Recently in the land of Taiwan, the tooth of Shakyamuni was reverently received, known as the "Buddha Tooth," drawing crowds that emptied the streets. The reverence and respect bestowed upon it are not merely for the adoration and glory of Shakyamuni; through the reception of the "Buddha Tooth," one may also comprehend that, though born alike as human beings, how is it that the Buddha Tooth has been transmitted for over two thousand years without decay?
How can we comprehend that the 'Buddha's tooth' is also just a part of the skeletal remains, and that these bones are merely an assemblage of a physical form? Why, then, is the 'Buddha's tooth' revered and honored by subsequent generations, while we ourselves are not? How ought we to cultivate the spirit of the Buddha, so as to be worthy of our existence and attain awakening in this very life?
One must clearly understand what the contemplation of the white bones reveals, and not assume that the Buddha Shakyamuni is far away; in truth, He is close at hand. One should reflect on whether human beings can leave a rich and brilliant chapter for themselves, and whether they can be revered by future generations just as Shakyamuni is. That is the true path!
Welcoming and enshrining the Buddha's tooth and the bone relics, spanning over two thousand years to the present day.
The multitudes empty the streets in collective reverence; through the contemplation of white bones, one severs the self.
Transcending samsara to return to the Source; transcending worldly illusions to realize the Truth and practice accordingly.
The contemplation of impermanence awakens the world from delusion; in the meditation on white bones, mortal remains are piled high.
This verse! Let us encourage one another, all sentient beings. Through human effort, enlightenment can be attained. Do not belittle your own endeavors and fall into passivity; rather, engage with vigor. By applying the sacred scriptures for your own benefit and spiritual transcendence, only then can you abide in the ultimate truth of reality, fulfill your fundamental duties, and thereby transcend your own inherent limitations. Do you comprehend this?
Chapter 34: The Realm of Ultimate Reality
Namo Dipamkara, the Ancient Buddha
November 5, 1999 — 28th day of 9th month, Jimao year (Friday)
One single principle permeates the boundless void and the human realm; the nourishing grace of Mother Earth is the refuge of all sentient beings.
The Supreme One descends and dwells in the Buddha-mind; giving thanks for the unfolding of Heaven and Earth.
The various calamities afflicting humanity and sentient beings prior to the millennium are precisely the fruition of past karma reaching its completion in the present. This process is determined by the confluence of an individual's 'personal karma' and the collective 'shared karma' of all beings. Its purpose, driven by the shared karma of individuals and the collective, is to manifest before heaven and earth, thereby necessarily urging the people of the world to awaken to vigilance and repentance before the millennium.
While it serves to annotate the evolutionary process of heaven and earth, the true guiding objective is to lead humanity to embrace the equality of all things and all sentient beings, urging them not to cling to the notion that humans are the highest and greatest species, nor to regard humanity as the sole ultimate refuge. Rather, it is to manifest the grace of heaven and earth's evolution to demonstrate care and protection for all things and all living beings.
Humanity and all sentient beings, existing between heaven and earth, are blessed with the grace of Heaven, which serves as the guiding principle for nurturing life and spiritual practice. Thus, before the Millennium, the various karmic calamities afflicting humanity must be resolved, yet each must repay and bear their own karmic retribution. The foremost reason for this is precisely that the human realm is unable to comprehend the underlying process; hence, it is imperative to uphold the truth that all sentient beings are equal.
One must not cling to the illusion that humanity, relying upon its status as the most spiritual of all creatures, holds dominion. Behind this, the sages, gods, immortals, and Buddhas of Heaven and Earth are settling the accounts for sentient beings. This is precisely the ordained number of one's past karma, and the present karmic fruit comes to be fully exhausted. The formation of karmic causes, karmic fruits, and karmic obstacles in the mortal realm perfectly accords with the definition of the law of cause and effect.
Heaven covers and Earth bears: Therefore, the myriad sentient beings living in the world of sentient beings must needs comprehend the process. The world of humanity oft times relies upon the might of man to harm the myriad creatures of all creation. Thus, Heaven and Earth do send down calamities to chastise the obstinate, thereby admonishing the people of the world, that in the course of their existence they must not deem themselves the lords of all creation and thereby slaughter the sentient beings of the myriad things.
Heaven and Earth manifest their blessings and virtue, and men must ever give rise to wholesome thoughts to protect and bless the myriad creatures, lest they fall once more into the whirlpool of reincarnation. This is what the sentient beings of the human world must clearly comprehend. Furthermore, Heaven and Earth admonish the human world of calamities, that ye may know the disasters of the present age arise in unending succession, and are not confined to the times before the millennium alone.
And after the millennium, it shall continually be made manifest; how then shall it be amended? One must needs observe the various deeds and actions of the human world, whether to increase calamities or diminish the descent of disasters, to chastise and admonish the people of the world. Unto the myriad sentient beings of the human world, it is admonished that they must not cling to the self, nor be arrogant in deeming themselves the lords of all creation!
Heaven covers and Earth bears: Ye must not regard humanity as a superior species among sentient beings, but rather look upon all with equal impartiality and equal benevolence. How then may ye comprehend the blessings and virtue of Heaven and Earth, that all the myriad sentient beings may stand before Heaven and Earth? This is the manifestation of: Limitlessness, the Void, the Universe, and the myriad creatures throughout the Great Cosmos, Heaven and Earth, and all the three thousand great thousand worlds.
The Solar System: The Earth, upon which the humanity of Heaven and Earth dwells, is but a small part among the celestial spheres of the entire Milky Way. If compared with the technology of other spheres, it surpasses the technology of the human world a thousandfold or ten thousandfold. Such technological civilization is exceedingly difficult for the thoughts and conceptions of humanity in the present age to comprehend its origins and its nature.
O sentient beings of mankind in heaven and earth, if ye cannot possess the views of Heaven and Earth, the views of Limitlessness, the views of the Void, and the views of the Universe, and merely roam and dominate within the narrow and confined space of the human world for your own survival, ye shall not be able to transcend heaven and earth for your existence. Therefore, the vision of mankind must be broad, and the measure of the heart must be limitless.
We, as the Masters, govern this heaven and earth. Why do We wish to crown it with the name of the 'Void'? It is to enlarge the macroscopic vision and expand the heart. Regardless of the evolutionary processes of Limitlessness, the Void, and the Universe, within this heaven and earth, regarding the living environment of the human world, it is precisely to transform the seeds of reincarnation in the next life, enabling an upward ascension.
If ye can comprehend the manner of transcending Limitlessness, the Void, and the Universe in existence, ye shall surely expand your hearts and accommodate the multitude of sentient beings in the world of feeling. Such vastness of heart is precisely the process of the evolution of Limitlessness, the evolution of the Void, and the evolution of the Universe. It is imperative to open the heart wider and elevate it further within the human world.
The human world, dwelling within this heaven and earth, can thus conform to this space of existence. No matter how noble or base one may be in this world, all are among the sentient beings protected by Heaven and Earth. Neither should ye despise other species, nor arrogantly exalt yourselves. Such conduct is an obstacle to one's own upward ascension.
Ye must comprehend! Within the heaven and earth of the human world, how to give thanks for the grace of Heaven covering and Earth bearing, and the food chain provided by other sentient beings, which is precisely the sacrifice of themselves to fulfill the sentient beings of mankind. To comprehend this process within the human world is to observe whether one can cross the dividing line between 'transcendence and falling into reincarnation'.
Give thanks for all the sentient beings in the compassionate heaven and earth, for they are all our brethren and our own kind. It is fitting that we make no distinction between self and other, for all are cherished by heaven and earth. Thus, we manifest benevolent virtue, and bear the responsibility and bestow the grace of nurturing and protecting all sentient beings. We also learn from the grace of heaven and earth, applying it mutually and complementing one another.
The calamity that hath befallen Taiwan this day, namely the great earthquake, is verily a warning from Heaven to awaken the descendants of Yan and Huang in the Central Land of Taiwan. Ye must surely know this, and especially in the years before and after this millennium, ye must be exceedingly vigilant. Thus, there must needs be a change. Ye must absolutely not rely upon the technology of mankind to oppress and insult all other living beings and sentient creatures, for such deeds shall surely bring forth and manifest all manner of calamities upon the world of men!
Give thanks for the unfolding of the compassionate heaven and earth, wherein all sentient beings coexist.
Grow in harmony within this world, interlinked with one another to practice the Great Love.
The unfolding of grace and blessings is profound; all living things and the myriad beings are inherently true.
Distinguishing not among the races of the myriad spirits; they must needs transcend and be elevated.
One must needs transform and return with provisions, and further enter into the rank of practice, which is the true reality. The awakening to this calamity is not due to the lack of mercy in Heaven and Earth. It is formed by private karma and collective karma, saying, "What can Heaven do! What can Earth do! And what can mankind do!" It is to create the root of teaching and transformation for the sentient beings of Taiwan, to face the process of how Heaven and Earth unfold.
Furthermore, by the disorder of Heaven and Earth, the gathering of mankind is precisely more terrible than the deeds of mankind themselves! May you understand that the backlash of Heaven and Earth against mankind, and all the evils they have created, are calamities formed by the cycle of cause and effect!
Chapter 35: Mental and Material Dharmas
Namo Mahavairocana Buddha
The parting song is first sung, bringing calamity to Taiwan; the mountains shift their forms, obstructing the sentient beings.
The old and the young all suffer adversity; the mother's heart unfolds in Limitlessness with great detail.
The process of the evolution of Heaven and Earth is guided by the blessings and disasters of mankind. That the Dao-energy can fill the world of human ways in Taiwan is precisely brought about by the descendants of the Central Land, the children of Yan and Huang. Now it is precisely at the time when the High Heaven awakens to the changes of calamity. At this very moment in the sky, the myriad sentient beings must understand the unfolding of Heaven and Earth, which surpasses all things in the human realm.
Man's determination conquers Heaven: yet it must be permitted by Heaven to achieve it. If Heaven and Earth do not permit it, and yet it is said that mankind can conquer Heaven, it is a fallacy! The sentient beings of the present age are precisely dwelling in the world manifested by the "Thirty-Six Heavenly Spirits" and the "Seventy-Two Earthly Fiends" of ancient times. That upon which mankind relies is precisely the blessings and grace of the High Heaven descending upon the human world.
To bring about the responsibility of nurturing and educating the sentient beings, and the myriad sentient beings of the present age, especially in the human world, must absolutely not rely on human power to forcibly persecute all other creatures and living things. Conversely, it is to take all sentient and non-sentient species in the human world, to protect and care for them all, so that they may flourish and have nothing to fear.
To be able to coexist mutually in this space of the human world, taking the role played by the unfolding of Heaven and Earth as the standard. To be able to view the sentient beings with equality and to care for them with equality. Furthermore, because the human world often bullies and harms other weak and small animals, the karmic retribution of calamity brought about by the unfolding of the High Heaven is precisely determined by the various actions of mankind.
The unfolding of Heaven and Earth: it must be able to manifest the virtuous grace of Heaven and Earth. What Heaven and Earth display is precisely a relatively equal existence, mutually treating one another in the human world. Therefore, there can be no process of "pure oneness" in evolution; it is precisely in the process of the unfolding of the "Taiji," and it cannot return to "pure oneness."
In the Taiji, it is precisely a world of mutual opposition, unable to possess the realm of "pure oneness." It is precisely swayed by mutual opposition. In "pure oneness," it is precisely transcended. Moreover, in the stage of "Universal Salvation and Gathering the Circle," entering from all the "systems of gathering the circle," it achieves a higher level of growth and elevation. This is precisely "returning and transcending."
The Universal Salvation of the Three Realms and Gathering the Circle must be able to return to the original Circle. This Circle is precisely to perfect oneself. It is not merely to gather and return the original spirits; one must first perfect oneself, and only then can one perfect the return and transcendence of the sentient beings. This is precisely the responsibility and mission that the children of the many original spirits must possess, and thus there is growth and transcendence.
The Process of the Evolution of Limitlessness: Verily, the essence of every child of the Original Spirit issueth from Limitlessness, and the evolution of Limitlessness is to prepare for the Return. Moreover, upon the path of return, they are oft hindered by their own ignorance; this lieth under the gathering and returning of the Original Spirits to their original estate, making ready for their elevation and return.
The role enacted by the Yiguand system is to bring universal salvation and gather the圆满 to prepare for the return, and the evolution of Limitlessness is exactly thus. In the Mother system, the Cihui system, the Tiandao system, and all related systems, it is the same. Especially in gathering and returning the Original Spirits, in the Yiguand Tiandao there is relatively greater achievement, yea, even substantial effect.
Verily, it must be unified by the One, and thus it is called the True Dao. Concerning the system of the Heavenly Dao, one must thoroughly comprehend it. This is merely to prepare for the return before the Gathering and Returning of the Original Spirits, and thus it cannot transcend the original state and realm. Moreover, at present, it is merely engaged in the work of Universal Salvation and Gathering the Perfection, and it is exceedingly difficult to achieve elevation, transcendence, and return.
The process enacted by Heaven is to uphold the New Dharma and establish it in the mortal realm. Now, one must take the System of the Divine Mother and the Imperial Decree Dao Lineage, making Chongxin the ultimate refuge. This is precisely to guide the Original Spirits and provide provisions for their return, entering the realm of the Mahayana Bodhisattva Practice, the state of Awakened Sentient Beings, and directly entering the Pure Land of the Lotus Buddha Realm, whereupon there shall be attained a more transcendent realm and station.
Simultaneously with the unfolding of Limitlessness, one may enter the Chongxin Dao Lineage in the present moment, and having even entered the state of Awakened Sentient Beings in the Mahayana Bodhisattva Practice, one enters once more into the Pure Land of the Lotus Buddha Realm, to attain a yet more transcendent realm and station. Moreover, simultaneously with the unfolding of Limitlessness, to enter the Chongxin Dao Lineage in the very present moment is to establish Chongxin as the foundation for the future True Buddha Mind Sect.
The essence of the evolution of the Great Dao descends to transform the world of sentient beings, that all the multitudes may freely embrace the Truth and return. Therefore, the Daoist work of Chongxin is extraordinary; this is brought about as Heaven observes the steadfast resolve manifested by you virtuous children over the span of seven years, thereby comprehending the overall development of the Daoist work of Chongxin.
It is amidst the most adverse circumstances, and with utmost lack of support and provisions, that elevation and propagation are achieved. That which Heaven may accord with is established upon this foundation, observing and sifting the minds of the chief stewards and you virtuous children. In the future, the truth shall surely be revealed, and the "Great Dao Series of Heavenly Scriptures" of Chongxin shall be propagated.
That ye may accomplish the sentient beings of the future, elevate thine own spiritual nature, and ascend to sublime heights, it is imperative that ye comprehend this: to act as the "Vanguard of the Great Dao" in the unfolding of Limitlessness, and furthermore to create the celestial realm of the void, returning to transcend the ranks and realms of actualized practice. Strict demands shall be made upon you virtuous children to cooperate. If, upon being sifted, ye should depart from the Daoist lineage of Chongxin, what then can be done!
If ye turn away from the "True Buddha Mind Sect," and hereafter enter the Pure Land of Maitreya to cultivate the "theories, concepts, and practices of Consciousness-Only," ye shall surely be unable, in this most auspicious moment, to directly transcend the Realm of Principle of Limitlessness, and again enter the celestial realm of the void to soar beyond. It is precisely in the present moment that the truth is revealed; such an opportunity is exceedingly rare and most auspicious.
To comprehend the Pure Land of Maitreya, one must await the Three Assemblies of the Dragon Flower Tree to foster one's spiritual growth, a process that requires a considerably long time. In contrast, a devout and reverent mind serves as the ultimate testament to transcending the Three Assemblies and directly entering the Lotus Buddha Land. It also enables one to truly realize, in the present moment, the four practices of returning, transcending, fulfilling, and surmounting.
The "True Buddha Mind Sect" is founded upon the fundamental theories of Zen Buddhism, incorporating the evolution of both the Exoteric and Esoteric schools, integrating the various practices of the Yogacara school, and enriched by the essence of Daoist writings. It forms an unbroken series of volumes, each seamlessly connecting with the "Great Dao Series of Heavenly Books," aimed at elevating and transcending all sentient beings in the future.
Directing one's own actions into the Mahayana Bodhisattva practice and awakening to all sentient beings in the world of sentient beings is precisely the attainment of the Bodhisattva stage and the realm of the Buddha-land. Therefore, one transcends the "Maitreya Pure Land" and has absolutely no need to return to the human realm for further trials and tribulations. This is precisely the role enacted by Chongxin, and it must be decided by observing whether one has exerted sufficient effort!
Heaven and Earth manifest all sentient beings; to return to the Source, one must clearly comprehend the requisite spiritual provisions.
Abundant in preparation, free from hindrances; transcending the inherent state, further illuminating the mind.
The True Buddha Mind Sect expounds the veneration of the Mind; in the Zen Sect, both Exoteric and Esoteric teachings are wholly rooted in the Original Mind.
Entering the Buddha-land, one assumes a lotus body; the celestial realms of the void naturally come to welcome.
This gatha! Let us encourage one another, all sentient beings and spiritual children! By truly understanding the original intention behind this text, one will inevitably gain profound realization regarding future sacred duties. The promotion and propagation of the 'True Buddha Mind Sect' marks the establishment of a new lineage. It is only through the direct descent of the Heavenly Immortals and Buddhas to impart education and provide opportunities for spiritual transformation that it can be truly and faithfully propagated and promoted.
Chapter 36: The Sacred Teaching of the Confucian Patriarch and the True Buddha School of the Mind
◆ Decree ◆
完書繳旨
November 16, 1999 — 9th day of 10th month, Jimao year (Tuesday)
◆ Postfaces & Praises ◆
讚賀、頌、序言
##Namo Medicine Master Tathagata Buddha
The Great Way and the Buddha-mind propagate the Truth; the Imperial Mother descends in person, and through a reverent mind, perfection is achieved.
Reverently form ranks to welcome the Sacred Presence; breach not the rites, but offer true sincerity.
Tonight, at the Great Dao Buddha Mind, the Limitless Imperial Mother descends in person to dictate the teachings. All deities and humans, along with the spiritual cultivation academicians of the Limitless Great Dao Institute, shall line up in proper order to await her arrival. There must be no breach of etiquette, nor any noisy clamor!
Postscript, Explanatory Notes
讚賀、頌、序言
Homage to the Original Teacher Shakyamuni Buddha
Limitlessness unfoldeth the spirits of sentient beings, and the void and heavenly realms come forth to welcome them.
The Divine Mother hath descended in Her own person, revealing the Great Dao and the Buddha Mind in righteous renewal.
As the original spirit children dwell amidst the mortal dust in their manifold actions, should they desire to enter the ranks of those who transcend the mortal and attain sainthood, they must needs dissolve and utterly eradicate the past seed causes, effects of karma, and karmic obstacles. This transformation must be wrought by the spirit children themselves; they must take the very substance of their thoughts and consciousness, and in the mortal realm, advance simultaneously in both spiritual cultivation and the nourishment of life.
Only thus may they elevate the process of transforming the seed causes of karmic consciousness, taking full responsibility for themselves, wandering no more in the cycle of life and death, and thereby elevating and transforming the cycle of reincarnation through the six realms. Verily, they must transform themselves, that they may dissolve the formations of past seed causes and effects of karma; this is the sacred duty of the spirit children in this present age!
In the vast and boundless universe, the Great Void is verily the supreme pivot of all manifestations; through the process of manifestation, it guides true spiritual practice. Whether drawing upon Limitlessness or the Void as the capital for transcendence, the spirit children who enter the world of awakened sentient beings possess within themselves a primal force for attainment, providing for their own growth and transcendence.
The Dao lineage of Chongxin, possessing the fundamental cause of Heaven's unique endowment, guides the process of manifestation to reveal the purpose and design. For the great trichiliocosm, it takes the righteous manifestation of the Great Void as the paradigm for transforming the mortal world; thereby entering into transcendence, it dissolves and transforms the past processes and unwholesome accumulated habits.
To enter the realm of "Limitlessness" is already no easy task; how much more difficult is it to enter the heavenly realm of "Void"? For as long as sentient beings are entangled in the myriad worldly affairs of the mortal dust, which hinder the upward elevation of their spiritual nature, they cannot fundamentally transform the unwholesome seed causes of the past, let alone achieve transcendence.
The original intention of Heaven in bestowing religion is precisely to make up for the deficiencies of the national legal system and social education; and in the present age, every religious lineage hoists the banner of "Universal Salvation of the Three Realms" to achieve its own fulfillment, in accordance with Heaven's evolution of all religious lineages, exercising the Heavenly Mandate and responsibility, and endowing each sect with its duty and mission.
That one may have the opportunity to guide and ferry the original spiritual essence of all sentient beings; for every religious lineage hoists the defiled notion of "I alone am supreme," thereby belittling the teaching function and responsibility of other religious lineages; that they may truly understand that in the human world, all spiritual children must be equal, religions must be equal, and spiritual cultivation must be equal.
One must not harbor the notion of regarding oneself as the highest, the greatest, and the most supreme, nor believe that only oneself can achieve transcendence and return, while all others are incapable of yielding any substantial effect or providing the opportunity for return and transcendence; this is indeed a fallacy! If in the present age one cannot break through the stale thoughts and notions of the past, it will be difficult to achieve upward growth and elevation.
If one doth obstinately persuade himself: 'Only the religion wherein I believe can absolutely elevate, and all others are naught,' such thoughts and notions shall be recorded against him upon his return, as the most grievous and unforgivable errors in conception and deed. For all religions under heaven are evolved by the Supreme Heaven, and each hath its distinct function of edification.
Towards the religion wherein one believeth, to uphold and embrace the faith is of absolute truth, that it suffereth no foreign invasion nor insult. How then shall one propagate his own religion? To uphold it with a sustaining power for its propagation, this is verily the primal motive force of faith. One must willingly act, joyfully give, and gladly do.
In thus upholding the lineage of one's own religion, towards other religions, regardless of their high or low degrees of edification, one must harbor no discriminating mind, nor any acts of criticism, oppression, contempt, or slander. If one doth commit such acts, he planteth the seed causes for himself, rendering himself unable to ascend and elevate, and furthermore, unable to return in the time to come.
This is a great discriminating mind. If one slandereth other religions, and even oppresseth and obliterateeth the edifying functions of other religions, observing thus: 'Only mine own parents are parents, and the parents of others are not parents,' this is verily the multitude of spiritual children being drawn away by a discriminating mind, and thus they cannot embrace the just laws promulgated by Heaven and Earth.
Thus, no matter how deep the meritorious virtue in the mortal world, or how many spiritual children one hath broadly saved, in the very nature of one's seed causes, one cannot embrace the excellencies of other religions. How then can one ascend to the Heavenly Realm of Limitlessness, the World of Ultimate Bliss, or the Heavenly Realm of the Void, to be blended together with other Immortals and Buddhas? It is exceedingly difficult! One must be without a discriminating mind to achieve such union.
Fundamentally, it is oneself who sows the evil cause, leading oneself into a realm of fault and space from which there is forever no turning back; comprehensively observing the underworld realm of the present age, there are indeed many such religious practitioners, who merely possess great meritorious virtue in the mortal dust, and are able to stand alone and take charge, teaching all spiritual children to return; how worthy of praise this is!
Originally, one ought to have attained a most excellent and supreme station in the celestial realms; yet, by creating evil karma amidst good causes, no matter how lofty one's merits, fruits, and virtues may be, it is difficult to be received into the heavenly realms. Furthermore, it is hard to unite with other holy spirits, Immortals and Buddhas, and Bodhisattvas, to assist and gather together for the governance and evolution of the Great Dao.
This is the most common failing among the spiritual children of the present age. Only with a mind devoid of discrimination can one unite with all that exists in every celestial realm of the Great Universe. One must not harbor such unjust and discriminative thoughts, for it is truly difficult to merge and exist within the celestial realms of the Great Universe. If one cannot possess a broad and magnanimous mind even in the mortal world, how can one unite with the heavenly realms? It is exceedingly difficult!
As the Void unfolds the Righteousness, the holy spirits, Immortals, Buddhas, and Bodhisattvas in the celestial realms harbor no discrimination of high or low, nor any discrimination of religions. As Heaven descends the Five Teachings and the Ten Thousand Teachings arise together, guiding the spiritual children to return to their origin. Though there be distinctions of high and low in the hierarchy of the celestial realms, those of the highest spiritual fruits fundamentally possess no discriminating mind whatsoever.
Not only do they frequently uplift and guide the junior holy spirits, Immortals, Buddhas, and Bodhisattvas, but they also refine and elevate their own spiritual cultivation. Only thus can they proceed from the unfolding of Limitlessness and enter into the great unfolding of Righteousness in the Great Void. Therefore, the "Heavenly Scriptures of the Great Dao Series" authored by Chongxin descend to transform the myriad spiritual children of the sentient world, enabling them to grow and transcend.
One must not exalt the religion of one's own faith above others; one ought rightfully to protect and uphold one's religion, and furthermore, to mutually respect the enlightening and teaching functions of other religions. Only thus can there be equality among religions, equality in cultivation, and equality among all spiritual children. Then, after passing away, one shall not be harmed by one's own defiled thoughts of 'I alone am supreme,' nor fall into the sorrow of the seeds of hell.
The Great Void Manifests Righteousness: Transcending the laws and decrees bestowed by Limitlessness, one relyeth upon one's own provisions for return to practice the stages of descent and transformation; furthermore, the writings of Chongxin in the "Great Dao Series of Heavenly Scriptures" serve as a testament, simultaneously overseeing all substantial opportunities and essences of return, which is the ultimate purpose of the Great Void Manifesting Righteousness.
In the vast and boundless world of the Great Universe, the Great Void is expansive; it is not for the sentient beings in the mortal dust to comprehend the Heavenly Realm. Even regarding the absolute certainty of the Great Void Manifesting Righteousness, it rarely descendeth to transform the human realm, which is precisely the achievement of differing karmic affinities. In this current age, there are those who have already perfected their provisions within Limitlessness, to achieve elevation, transcendence, and perfect ascension.
One must not, whilst dwelling in the mortal realm, allow the defiled thoughts of supreme self-exaltation to ruin one's own cultivation and attainment, for that is truly a grievous loss. Concerning the principal essence of the Great Void Manifesting Righteousness, it is elucidated and expounded by Chongxin, so that in the future, all sentient beings and spiritual children in the world may freely embrace the Truth and achieve return, transcendence, and elevation.
Limitlessness unfolds the sentient beings; the Great Void manifests righteousness as the seed causes of return.
Life in the world is short and fleeting; open thy heart and return unto thine original nature.
Proclaim the righteous teachings to illuminate the causes of the void; the mind that claimeth 'I alone am supreme' is hard to be contained.
The heavenly realms are equal and all do assist one another; dwell ye together in harmony with all sentient beings.
The vast universe is the realm of Limitlessness; the boundless void pursueth the true causes.
Upon the golden lotus throne thou mayest come and go; by thine own self thou canst cultivate the fruit of Buddhahood.
By this cause and condition, let the multitude of spiritual children study diligently, that they may comprehend the unfolding of Heaven and Earth unto sentient beings; for in the land of Formosa, the multitude of spiritual children were granted this blessing. Through the awakening and instruction of Heaven on high, they bear a responsibility and duty to transmit this teaching unto the future, that they may learn and grow in the present. Hope! That they may comprehend to elevate, transcend, and return through growth in the days to come.
This night, nectar is prepared and bestowed upon the spiritual children of Chongxin, added unto the great tea, that it may cleanse karma and increase wisdom. Furthermore, that the spiritual works of Chongxin as a whole may be propagated and developed in the days to come, which is the utmost hope of the Mother. May all be well and according to thy desires!
◆ Decree ◆
Completion of the Scripture and Reporting to Heaven
◆ Postfaces & Praises ◆
讚賀、頌、序言
Namo Amitabha Buddha
Igniting and opening the Great Void of the Universe, the shadow of the lamp is boundless, and the self-nature is profound.
The Ancient Dao hath been transmitted and prolonged for hundreds of millions of years. The Buddha saith, 'The great evolution of the universe is righteous.'
The Great Universe: This is the term used in the present age; yet in ancient times, it was called the 'Void'! The Great Universe encompasseth all galactic systems and all celestial bodies. The chief purpose of its entire evolutionary process is precisely to create mutual balance and harmony among all celestial bodies.
The Three Thousand Great Thousand Worlds: All sentient and non-sentient beings, in their multitude, seek upward for higher and deeper evolution. This is to cause the sentient beings in heaven and earth to pursue the purpose of upward evolution and transformation for all things. The technology of the present Earth, in its creations and inventions in the human world, falleth far behind the technology of other celestial bodies, by hundreds and thousands of times.
It is needful to elevate the human race and all things in the Earth's galactic system and to transform them, and also to care for and protect them, that they may evolve and be elevated further; furthermore, to use technological civilization to verify the spiritual world manifested by other celestial bodies is to urge all things and sentient beings on Earth to pursue the goal of evolution! It must needs benefit sentient human beings.
The evolutionary process of the great universe is precisely the integration of all species across the planets of the trichiliocosm, yet humans and sentient beings are unable to comprehend this process. Thus, to understand and empirically verify the planets in other galaxies, it must be through the grand evolution and rectification of the universe that mutual balance and well-being are fostered among all celestial bodies.
In the process of the macro-universe evolving and rectifying itself, it can guide other planets. By adhering to the original principles, it brings to fruition the species of every planet. Thus, the evolution of each planet is directed toward the purpose of upward elevation, enhancing the planet's well-being and benefiting all living beings by fostering their growth and upward elevation. This is how all that is virtuous and good reaps the benefit.
The Rectification of the Great Cosmos: The myriad stars and planets must be integrated and guided without losing order, ensuring no unbalanced pursuit occurs among them, allowing them to mutually assist one another in the evolution of "technology and spirituality." This "Rectification of the Great Cosmos" is the Great Void Celestial Realm, encompassing various natural missions to manifest the balancing forces of the myriad stars.
Natural Mission: In the void, the Ultimateless serves as the guiding force for the opportunity to return to the origin. Furthermore, in the human world, without the guidance of the "Ultimateless," it is impossible to elevate the spirituality of the human species to achieve transcendence. It is precisely by elevating the myriad beings of the human world to transcend both their spiritual and material natures that the fundamental conditions of its basic function are fulfilled.
It is imperative to elevate oneself upward, which is precisely what can be substantiated in this era of technology. When considering the present world, the material nature of human technology cannot surpass or transcend spirituality, nor can it govern it. Furthermore, within the realm of human technology, all that can be verified in the present era is merely the foundation of spirituality (the soul).
Not only are they unable to enter the spiritual realm and merge with the great universe, the great void, and the great boundlessness, but the human world, due to the deep and heavy greed and desires of humanity, is also unable to elevate human sentient beings; furthermore, they cannot even transcend the true space of the spiritual realm, thus remaining bound by the Three Realms.
In the human world, there exists the notion of the self, which is the ego. This self is centered on the individual, taking the acquisition of all material possessions as its ultimate aim. Thus, it cannot break free from the confines of the Three Realms, let alone transcend samsara. This is because one is entirely swayed by samsara and further tormented by such deluded notions, resulting in the existence of the personal self driven by selfish desires in the human world.
Thus, one cannot escape the spatial realm of the Three Realms and the vortex of continuous samsara. Furthermore, in the human world, one cannot break free from these bonds; constantly conditioned by one's own greed and desires, one is unable to transcend the cycle of the Three Realms, let alone comprehend the entire process of "the evolution of Wuji, the evolution of the Void, and the grand evolution of the Universe."
It is precisely the mystery that humanity and sentient beings are unable to pursue, nor do they possess any spiritual resources to comprehend all the obstacles of the phenomenal world. Moreover, even though modern space shuttles have landed on other planets to explore their mysteries, and satellites have been launched to probe the ultimate depths of the void, this merely enables us to comprehend a small part of other planets.
They merely linger on the surface, utterly unable to penetrate its inner depths, and thus remain unable to comprehend that the true unfolding of the Void simultaneously serves as the driving force for humanity's upward aspiration. For scientists in the human realm, this understanding is still in its infancy; it will require at least several decades or even centuries before they can verify the 'Great Unfolding of the Ultimate, the Void, and the Universe'.
This precisely aligns with the human world's upward pursuit of spiritual transcendence. How one's own spirituality transcends and returns to the Ultimateless and the Void—this alone constitutes true reality. Furthermore, it manifests in the human world through the process of the Great Universe's evolution and rectification, yet the scientific and technological civilization that the human world is capable of comprehending remains profoundly superficial.
The Galactic System: Aligning with the blessings of the Great Way's manifestation, and in the evolutionary process of the myriad planets within the great trichiliocosm, each unfolds differently. Every planet is endowed with a unique mission. Pertaining to the macrocosm and celestial realms of the present universe, they interlink in mutually dependent and complementary functions. This subtle interrelationship is the primordial function of all evolution.
Within the human world and the realm of sentient beings, they are sustained by the covering of heaven and the support of earth of this very universe, and are guided through the various actions within the human world. Concurrently, as the Supreme Heaven descends original spirits to transform them, there are also numerous original spirits on other planets; these descend and incarnate upon various planetary bodies to live, thereby forming all manner of different sentient beings.
The Three Thousand Great Thousand Worlds are governed by all the original spirits. During the process of rectifying the entire macrocosm, absolute order must be maintained, and there must be no mutual pursuit. This is because every planet is surrounded by an external protective field of "electronic light positive and negative poles," which cannot be observed by the naked eye in the human realm.
Nor can it be comprehended through science, for all things in the outer realms are guided and protected by the 'positive and negative poles of electronic light and shadow.' Although human technology seeks to pursue and verify higher truths, it remains beyond current understanding! Yet, future scientific advancements will illuminate all of this. Through the empirical verification of human technology, the heavenly deities and Buddhas have already seized this auspicious opportunity to manifest and rectify the macrocosm through empirical demonstration!
The universe and the world are in their righteous Great Evolution; the Void and the interstellar realms manifest themselves in small measure.
Limitlessness is already sufficient for use; wherefore seek ye further to ride upon the void?
Few are they that know the rectification of the galaxies; yet they borrow the aid of technology to comprehend wisdom.
The outer space of millions is clear and manifest; moving and running according to their ordained orbits.
Verily, this is the Great Dao of the Highest Heaven, manifesting its blessings and virtue! To suffer no disorder, nor to let them pursue one another to bring forth calamity and harm, this is the true rectification of the Great Universe in its natural course, guiding the stellar system of the Earth; and furthermore, that the religions of the world of men may be granted a greater grace to step into a higher spiritual realm, and to ascend and transcend even further.
Namo Righteous Dharma Bright Tathagata Buddha
The Great Zen is opened wide for manifestation; daily equality is the very substance.
The Tathagata cometh and goeth in utmost truth; the Buddha speaketh of awakening to the intent of cessation and rest.
In the process of the manifestation of the Great Universe, it is needful to know that in the world of men, the uplifting of one's spiritual nature to manifest and transcend, is that one must not be driven by the mere motive of self-preservation in the human world. And in the present moment of human existence, if one cannot uplift one's spiritual nature and ascend in transcendence, what then shall befall such a one?
Verily, thou shalt be swayed by the endless cycles of reincarnation, and thou shalt sink eternally into the whirlpool of the six realms. If thou dost expound the thoughts and concepts of the Buddha as the chief theme, it is for thine own upward growth and elevation, to find refuge in religious faith, and to reap the benefits of learning. It is precisely through the edification of religion that thou shalt transcend all former limitations.
The Lineage of Chongxin: The "Heavenly Scriptures of the Great Dao Series" herein authored do enter into the very essence of the "Zen Sect". Moreover, amidst the evolution of the great macrocosm, one must truly elevate oneself upward, lest one suffer perpetual reincarnation in the realm of mortals. This is a most grievous and helpless state. Do ye desire such a fate? Nay! How then can ye increase and elevate yourselves upward?
The Essence of the Zen Sect: Thou must be endowed with the faculty of "awareness" and discernment, whereby thou canst "discern" the origins and outcomes of all phenomena in the mortal realm. This is precisely to elevate human existence upward, and to awaken and comprehend all worldly phenomena. Thus, thou canst realize all the cyclical reincarnation within the human world, and surely transform the process of human existence into spiritual growth.
Furthermore, in thy life, thou shalt not cling to mere worldly sights, living only for the sake of survival, lest thou be unable to escape the cyclical reincarnation within the spatial realms of the three worlds. The necessity of possessing this fundamental concept lies herein; if the sentient beings of mankind lack the faculty of "awareness" to exercise, they shall plunge themselves repeatedly into the helpless existence of the human realm.
The Awakened: is he who discerneth all of human existence. The Observer: is he who beholdeth the process of the true reality of this world, able to attain knowledge and bear witness. Furthermore, if the unfolding of heaven and earth doth resonate with Limitlessness, with the void, and with the evolution of the great macrocosm, one must comprehend the nourishing of human life, and thus make manifest all processes of the unfolding of heaven and earth.
The Revolution of Heaven and Earth: Like the myriad sentient beings in the world of men, there exists an indelible and cyclical relationship. Regarding the living space of mankind, if one cannot penetrate the process of the evolution of Heaven and Earth, it is difficult to know how to return and how to transcend. It lies in the manifestation of the power of awareness, whereby one shall know that the cyclical process of revolution is indeed the ultimate truth!
The Awakened One: Who can penetrate all worldly phenomena; The Observer: Who can embody and realize the auxiliary function of all processes. Thus, one can penetrate and realize the process of the true reality of human existence, and surely become the master of oneself. Only when the mind and consciousness take the lead, can one truly enter the essence of the Zen Sect, which is also to be judged in the distinction between sudden enlightenment and gradual enlightenment.
Sudden Enlightenment: It is when the provisions are exceedingly abundant and rich, whereby one hears one and knows a hundred, hears a hundred and knows a thousand, thus being able to comprehend the essence of all phenomena. Gradual Enlightenment: What can be comprehended is to transform the accumulation of experience into true provisions, and to pile up the capital for future achievements drop by drop; although it is relatively slow, it can also attain to enlightenment.
"Sudden Enlightenment and Gradual Enlightenment" are precisely the convergence point of all worldly phenomena of awakening and delusion, competition and contention in the world of men; if the power of awareness lies only within the mind and consciousness, one must comprehend the concept of Consciousness-Only, and how to truly apply it to the benefit of existence, only then can one comprehend the fundamental nature of all true reality.
Awareness: When a man's mind stirs and thoughts arise, it will affect the exercise of the mind and consciousness, and one cannot tame the mind-ape and intention-horse. Thus, to awaken the mind-ape and return to the original nature will surely become impossible. At the very moment when the mind stirs and thoughts arise, if one cannot tie and tame the mind-ape, how can one awaken the mind-ape and return to the original nature? One will then be subjected to the rampant galloping of the mind-ape and intention-horse.
If the mind and consciousness of mankind be not governed by the doctrine of Consciousness-Only, they can in no wise comprehend the unfolding of Heaven and Earth, the unfolding of Limitlessness, the unfolding of the Void, and the unfolding of the Great Universe! How then, at the very moment when the mind and consciousness are about to arise, can one bind and tame them? This verily is spiritual cultivation.
It is necessary, within rest and cessation, to prevent the arising of the movement of thought, and through such cessation, to direct the mind and consciousness towards the practice of goodness, governing all things with goodness and virtue; the sentient world must first take action to achieve true action, and only then enter into non-action; and this "non-action" is the very essence that governs all unfoldings.
When the mind and consciousness are just about to arise, how should one guide and transform them towards the practice of goodness? This is the fundamental condition and concept necessarily required of the power of awareness. If a thought be just in the process of arising, how ought one to observe and examine it? It is simply a matter of discerning and judging between the good and the unwholesome.
In the discernment made by the power of awareness, it is imperative that the multitude of sentient beings all receive the shelter and blessings of welfare; when evil or unwholesome thoughts arise in the present moment, one must perform the action of resting and ceasing, and also enter into the true comprehension of the doctrine of Consciousness-Only, integrating the unwholesome thoughts, so as to dissolve and eliminate them.
The human world must have action! Awareness is guided by the sharpness of its foundation, thereby discerning the mind and consciousness, and transforming downward, within one's own thoughts and deeds, all sentient beings, especially the multitude of living beings in the human world; without the power of awareness, one cannot perform the action of rest and cessation.
Thus it is said, one must sever the unwholesome thought before it arises; this is the very portrayal of the Bodhisattva fearing the cause and sentient beings fearing the effect. "Awareness and cessation," within the doctrine of Consciousness-Only, entering into the sharpness of the root faculties, must harbor no dullness; for dullness is as rust that blunts the edge, rendering one unable to realize the origins and consequences of all things.
The power of awareness: this is precisely the fundamental foundation revealed by the Zen Sect. Without the striking staff and sudden shout of observation, there is no sharp and penetrating eye of awareness, but merely the working of dullness, yea, extreme dullness! It is exceedingly hard to attain the realization of sudden enlightenment. Although "sudden enlightenment and dull enlightenment" seem similar in meaning, in truth, they are far apart.
Cessation: this is the main body composed of dullness, yea, extreme dullness. How then shall one sever it before the thought arises? One must preserve it perpetually and not depart from it for a single moment! This is the manifestation of a certain provision possessed within oneself; whether the root faculty is sharp or not, which is the distinction between "sudden enlightenment and dull enlightenment," is all determined by observing one's own sharp power of awareness.
Resting—meaning to stop and prevent the mind from moving forward. This fulfills the fundamental requirements of sudden enlightenment and is precisely the foundation lacking in humanity; without it, sentient beings will forever sink into the six realms of samsara. Yet, resting is also the fundamental practice and motivation to be cultivated on the Bodhisattva path. If one cannot achieve this cessation, one will forever be trapped in the swirling vortex of samsara, without cease.
Perceiving the power and observing the worldly phenomena, fully comprehending that the grace of heaven and earth is without ripples.
The process of unfolding is entirely real; resting and cutting off defilements, one enters this chapter.
Erasing the mind and preserving the realm is subtle and profound; preserving the mind and erasing the realm can certainly be pursued.
Mind, thoughts, and consciousness transform, embracing the karmic causes; eternally following the teachings of the Zen school.
The Great Way and the Buddha-mind expound the orthodox lineage; the true lineage of the Buddha-mind propagates the ultimate truth.
Revering the mind reveals the great heavenly secret; returning and transcending, all things naturally converge in homage.
This verse! It is offered for sentient beings to study carefully, to clearly realize the true subject of life, and to understand how to cut off delusions within the arising of thoughts, thus revealing the necessity of 'awareness and resting.' This is precisely grounded in the foundation of the Zen school; by entering into the very arising of one's own thoughts, transcending the root of all causes and conditions through growth, and realizing how to truly accomplish oneself—this is the ultimate reality!
##The Ancient Buddha Daoji of Nanping
Homage to the Unborn; sentient beings recite in mindfulness. The self-nature of the Medicine Master Tathagata is unbroken.
Extinguishing the mind and retaining the realm, transforming into a dust-free state; Retaining the mind and extinguishing the realm, the Chapter on the Ultimate Truth.
In the process of unfolding the Great Way, entering the Zen school means establishing the foundation of Buddhist learning and utilizing sharp faculties to forge the root cause of achievement in the human realm. This is the essential practice required of the 'Zen school,' which lies in the understanding that the sudden blows and shouts of Zen instruction must be met with sharp faculties—namely, sudden enlightenment. It is the disciplined cultivation of truly keen observation regarding the phenomena of the human world, serving as a foundation for spiritual growth.
To perceive one's actions, keen observation is indispensable; thus, one must take "keenness as action" and "observation as the foundation." The truth of the Great Way must serve as the model for nourishing human life and spiritual practice, for this is the true path to elevation. When contemplating sudden enlightenment, one must possess a substantial foundation in order to truly benefit.
Extinguishing the mind and preserving the realm: within the Zen Sect, there must be a step-by-step process. Furthermore, by "extinguishing the mind," one realizes that amidst the "arising of thoughts," one must not think of good, nor think of evil! Moreover, one extinguishes the conscious thoughts of mankind, and extinguishes the mind-dharma so that it enters not the realm of form-dharma. This is precisely "created by the mind alone, accomplished by the mind alone," yet the mind is unmoved, which is to say, putting this mind to death.
This is to extinguish the action, making the extinguished mind not to be swayed by the environment. Thus, extinguishing the mind and preserving the realm is the unmoving mind. Even while within the realm, causing oneself to extinguish the basic requirements of form and mind, how then can one extinguish the workings of the mind and realm? Furthermore, not being influenced by the environment, this is to extinguish the outward clinging of this mind and realm.
Thus, one shall not be swayed by good or evil, which is precisely the obliteration of the mind-dharma within the realm of form, and thereby the obliteration of the environment. When the mind of form and the environment mutually conflict, one must surely obliterate the mind of form, preventing the restless mind from galloping outward. This operation requires substantial spiritual cultivation to attain the requisite condition, a state not easily reached by ordinary practitioners of common religions.
Obliterating the mind and preserving the environment: herein the environment yet existeth while the mind is already dead. In the operation of this environment, one doth not let the mind of form come into contact with the external world, and must further obliterate this mind. When the mind of form and the external forms of the world combine, this is the process of creating karma and clinging to conditions, which leadeth one to be swayed by the environment. One must obliterate this mind, abiding in the external environment yet remaining uncontrolled by it.
The process of "obliterating the mind and preserving the environment" is precisely the obliteration of this mind of form, entering into the immovable environment and the immovable mind. This is the third step of observation in the Zen school: the first step is "awareness," the second step is "cessation"; the third step is "obliterating the mind and preserving the environment," and the fourth step is "preserving the mind and obliterating the environment."
How then can one enter into the obliteration of the mind and the preservation of the environment? If one receiveth the sudden blows and shouts of the Zen school, one must possess exceptionally sharp spiritual faculties, which is the most fundamental requirement of the Zen school. In addressing "preserving the mind and obliterating the environment," it is to obliterate this environment while the mind remaineth unmoved, and having experienced the environment turning while the mind turneth not, only then doth one enter into the preservation of the mind and the obliteration of the environment for spiritual elevation.
What is required is precisely the fundamental course of spiritual cultivation in "turning the mind and turning the environment." Furthermore, in "preserving the mind and obliterating the environment," the environment existeth but is turned by the mind. Thus, obliterating the environment and preserving the mind is to have an unmoved mind and to abide in immovable True Suchness. However, it is difficult for all sentient beings of mankind to attain this realm. Therefore, obliterating the environment and preserving the mind meaneth that the environment turneth while the mind turneth not.
How may one attain unto this realm? It requireth one of great wisdom, and one endowed with faculties most sharp and keen to bring it to pass, that one may clearly perceive the laws of existence in all realms of reality. Yet in this present age, such as these are rarely found; all are turned by circumstances, and it is most difficult to turn the circumstances themselves. Moreover, to turn the mind is comparatively easy, whereas to turn the environment is indeed far more difficult.
How ought one to act thus, and comprehend the worldly phenomena of the mortal realm? It is when "the mind is established, yet the circumstances turn not," and "the circumstances are turned, yet the mind turns not." This is the cultivation of the most sharp and keen faculties within the Buddhist gate. Regardless of any religious sect or lineage, all are of one essence and thus alike. He who can attain unto this realm must needs undergo a great journey of elevation.
Preserving the mind and extinguishing the realm: this is verily turning the realm without turning the mind, obliterating the environment to transform it, and thereby making it the supreme realm. Thus, one may reflect and combine "the mind and the realm," which is the growth of extinguishing the realm and preserving the mind. One must needs transform the mind to alter all limitations and obstacles of the environment, so that in the mortal realm, one is neither influenced nor swayed by circumstances.
Through the processes of the mortal realm, transformation is wrought, and so it is with all worlds of sentient beings. Thus, amidst all worldly phenomena, those who can extinguish the realm and preserve the mind are few, while those who preserve the realm and extinguish the mind are many. For such as these, to turn the mind is far easier than to turn the environment, and to turn the environment is far more difficult than to turn the mind; the cause thereof lieth herein.
To extinguish the realm and preserve the mind is to turn the realm; to turn the realm must needs rely upon tracing the causes.
To obliterate the mind and preserve the realm is comparatively easy; to transform the realm of the mind, yet the mind still remaineth.
Human life is verily such a process; how then shall one break asunder all worldly forms? By traversing the process of ignorance to perfect oneself and elevate sentient beings, all is determined by one's own deeds and actions. This is the process frequently encountered amongst all mankind and species in the human world, and it is also the fundamental cause by which all things may be broken asunder.
If all outward environments are to be transformed smoothly and agreeably, one must needs possess the 'practice of awareness and observation', and be exceedingly perceptive to bring it to pass; otherwise, one is oft turned by the realm and findeth it hard to turn the realm, lacking the fundamental practice of obliterating the mind. Yet amidst all outward worldly forms, one frequently falleth into the waves of the realm of the mind, and findeth it utterly impossible to obliterate the mind.
Realm, realm, realm, realm, all are the realm of the mind; obliterate, obliterate, obliterate, obliterate, all are the obliteration of the mind.
To obliterate the realm and preserve the mind is to transform the realm; to obliterate the mind and preserve the realm is to transform the mind.
Such conditions! They are the fundamental provisions for the cessation of all actions. Whether the power of awareness be fully equipped to exercise and to rest, thereby perceiving all worldly phenomena and their cessation, without arising thoughts or moving intentions, only then can one possess the necessary provisions of spiritual effort in severing seed causes. How much more so when entering the transformation of mind and realm, which is to obliterate the realm but not to obliterate the mind!
How shall one possess this power? It is to bring the mind and realm into awareness and cessation, and further to enter the state of obliterated mind and preserved realm, and preserved mind and obliterated realm. This must be accomplished step by step, so that in the future one may possess true power and provisions. And how shall one exercise this power and method? To thoroughly comprehend the limitations and obstacles of all worldly phenomena.
Otherwise, if one merely followeth the Buddhist scriptures, it will be difficult to comprehend all worldly phenomena in the world of true reality, and how then can one elevate wisdom and accumulate experience? When life is born into the world: there are many who desire elevation. How should one skillfully utilize all provisions to achieve oneself? One must truly obtain and benefit from great opportunities.
The Zen School unfoldeth and entereth into Chongxin; The True Sect of the Buddha Mind hath ever been practiced.
Perceiving the worldly phenomena and the power of awareness; Obliterating all subtle seed causes.
If one can comprehend the true meaning of human life, and make no distinctions in the belief of any religion, yet one may not depart from the sequential actions of existence. One ought to enter the world of sentient beings to transform it, that one may grow and be elevated in this present life, and attain a greater return and transcendence, thus no more falling into the vortex of reincarnation.
The Venerable Chairman Chongxin, Heavenly Worthy of the Void and Holy Emperor Wenheng
The Lord of Men and Devas descends unto the Sacred Hall; Our Root Teacher Shakyamuni doth truly bestow His praise.
To annihilate the mind and annihilate the realm, transforming into the dustless void; to preserve the mind and preserve the realm, declaring the True Constant.
"To preserve the mind and extinguish the realm": To enter into the state of preserving the realm and extinguishing the mind, this is precisely what the Zen sect of the Buddha's gate requireth: a keen power of observation. One must first be endowed with profound and deep cultivation to attain this! Furthermore, that which is revealed in the Zen sect is precisely the taking of all minds and realms that may be transformed and eradicated, making them a foundation for upward elevation, and benefiting oneself for spiritual growth.
Such conditions are these: to extinguish and eradicate this form-mind, and to unite mutually with the external forms. Only unto those of keen and sharp faculties can this ability be declared; otherwise, according to ordinary human sentient beings, it is hard for all to possess substantial keenness of observation and cultivation. Moreover, unto all powers of observation, it is needful to eradicate all delusive thoughts and build anew.
If one cannot truly comprehend all the worldly phenomena in the world of men, one shall frequently be swayed and influenced by the myriad forms of the world of men. Furthermore, if one cannot break through the limitations imposed by the two realms of the 'mind-dharma-realm' and the 'form-dharma-realm,' one cannot attain actual substance for growth, and thus cannot provide oneself with the occasion for the true provisions of return.
Concerning the process of their own existence, if human sentient beings cannot comprehend all the worldly phenomena in the world of men, they shall surely find it hard to provide provisions and occasions for the growth and transformation of their existence. This is a most cruel fact unto themselves; furthermore, forasmuch as all sentient beings 'take the false for the true,' their manifold doings cause themselves to sink and drown again and again.
To extinguish the mind and to extinguish the realm: one must needs break through the limitations of all illusions and the phenomenal world. If one cannot comprehend the extinguishing of the mind and the realm, one shall have no capital for upward elevation; and oftentimes one is swayed by the Realms of Mind and Form. Concerning the extinguishing of the mind and the realm, one must needs propagate it within the Zen Gate, which is to achieve realization through an immovable mind and an immovable form.
All Dharma Realms are the phenomenal world of form and color, and they shall inevitably be swayed by the external world. No man whatsoever can depart from such forms, and thus he shall forever dwell in reincarnation. Moreover, in the teachings of Buddhism and Taoism, to advocate the transcendence of the mind-nature and the spiritual nature, one must needs transcend the state of extinguishing the mind and extinguishing the realm.
Otherwise, one shall inevitably be swayed by the Realm of Form. Even more so, when facing all worldly phenomena and observing the world of form with the eyes, one shall be swayed by the Realm of Forms, making it yet harder to transcend the Dharma Realm of Form, and also difficult to enter the Realms of Qi and Principle. Yet, dwelling in the Realm of Form is precisely the phenomenal world of human existence; without extinguishing the mind and extinguishing the realm, one cannot attain transcendence and elevation.
To extinguish the mind: it is precisely the cessation of the mind's thoughts. To extinguish the realm: it is also the cessation of the realm's thoughts. If one wishes to dissolve the process of the movement of the mind and the movement of the banner, one must needs eliminate the movement of the mind, thus severing the phenomenal and illusory states of mind, and one shall then dwell in the world of the mind, further abiding in the realm of all purity and filtration.
It is precisely the elimination of the mind's wavering, and it also lies in one's own mind being moved by external realms, which will inevitably form an inability to transcend upward. And how, in the midst of extinguishing this mind, can one remain unaffected by external realms? Yet the external realms still exist, and it is difficult to extinguish the mind's outward wandering and clinging. Thus, entering into all worldly phenomena, one may attain a deeper level of elevation.
All that exists in the external realm is but the process of preserving the realm; how then can one comprehend what exists within the realm of the mind? How might one achieve a deeper elevation concerning all the worldly phenomena in the Dharma Realm? One ought to abide in the process of preserving the mind and preserving the realm, that one may clearly comprehend all worldly phenomena, which are not confined merely to earthly existence in the human world.
There are yet those who cannot perceive all within the Formless Realm, and who neither comprehend nor discern the phenomena of the human world. It is through the accumulation of experience in the external realm, and even more so through the bestowal of wisdom, that one may comprehend the true essence of all worldly phenomena. Furthermore, preserving the mind and preserving the realm is precisely the fundamental framework of the essence of Zen; thereby, one may attain elevation and transcendence.
Amidst all true realities, when faced with the vast eternity of Heaven and Earth, what can be done about the brevity of mankind? It is exceedingly difficult! One must rely upon oneself for elevation and growth, so that in the future, through the process of the flow of the three times, one may realize it in the present moment. Only thus, amidst the various courses of conduct in the human world, can one preserve a driving force for one's own upward elevation.
Preserving the mind: it is to comprehend all external phenomena. Preserving the realm: it is through external trials and experiences that one can attain the stage of perfection. Among sentient beings, one may observe the elders, who have indeed accumulated all experiences of sweet, sour, bitter, and spicy in the human world, and have also passed through the process of birth, abiding, change, and extinction, thereby accumulating rich life experiences.
When one's life experiences have matured, all trials and tribulations are comparatively diminished. Yet, like a newborn calf that fears no tiger, they know not the vastness of Heaven and the thickness of Earth. As for the youths who have just entered society, it is due to their lack of sufficient and rich experience that they are subjected to various trials in the human world, so as to accumulate experiences for growth, thereby facilitating smooth and continuous advancement in the future.
If one cannot accumulate abundant experience in life, and thus is often subjected to trials to temper the body and mind, can this be called the trial of Heaven? It is not so! Moreover, lacking deeper contemplation of the matter, one forms the notion that being tested and tempered is but normal. Whence then cometh the trial? Ponder upon it, and it shall be made clear!
To preserve the mind and preserve the realm: This is precisely to transcend the fundamental framework of the mortal world, having entered the state of "seeing a mountain and it is not a mountain," and further entering the third stage of "seeing a mountain and it is a mountain." Thereby, one comprehends all the phenomena of the world, and having long since attained enlightenment, one truly understands the spiritual growth of mankind. Thus, the thought arises to seek a home through "spiritual cultivation."
"To preserve the mind and preserve the realm" is achieved through the processes of all worldly phenomena in the mortal world, requiring a pursuit of the highest vehicle to attain elevation. In regard to "to obliterate the mind and obliterate the realm, to preserve the mind and preserve the realm," these are the fundamental provisions for pursuing upward elevation. Furthermore, through the framework of the subject, passing through various trials and tribulations in the mortal world, one can attain growth and transcendence.
In regard to upward elevation, if one cannot possess actual provisions, and fundamentally lacks the process of actual experience, it shall be exceedingly difficult to bring about substantial effects on the spiritual elevation of oneself and sentient beings. It will inevitably result in merely existing in the mortal world. How then shall one possess the provisions for one's own transcendence and elevation? It is precisely in the present moment!
The cessation of mind is inherently without action; when both mind and objects are extinguished, one intimately realizes True Reality.
Things transform and the mind transforms, yet the true essence is not lost; navigating the real realm, the mind is not drawn away.
Extinguishing the objective realms, free from grasping, the mind has already returned; in the human world, karmic conditions make it difficult to meet.
Engrave it upon your bones and seal it in your heart, that you may remember it well; reserve it to await the next session in the future.
The Heavenly Scriptures of the Chongxin Dadao series are composed volume by volume, accumulating the essence of numerous heavenly scriptures. This enables them to descend and enlighten the myriad sentient beings of the world. In fulfilling all the fundamental holy duties and missions of Chongxin, they guide sentient beings toward authentic growth, serve as the spiritual provisions for their return and transcendence, and bestow boundless benefits upon all humanity.
Today! I am truly filled with profound gratification for Chongxin, who has contributed a share of genuine resources for spiritual education within the enduring series of Heavenly Books of the Great Way. This will surely provide practical nourishment and opportunities for growth to all sentient beings in the future, regardless of whether they follow Confucianism, Taoism, Buddhism, Christianity, or Islam. This is truly worthy of hearty congratulations!
Homage to the Supreme Original Spirit of Life; Amitabha Buddha guides us to ascend.
The realm of spiritual nature transcends the vehicles; the Great Way and the Buddha-mind return to their own natural completion.
Obliterating mind and realm, alongside preserving mind and realm—entering into such a state, one draws upon the spiritual world and the domain of the spirit to elevate and integrate oneself within the process of existence. In elevating one's spirituality in the present moment, one must necessarily transform the spiritual domain into growth and transcendence throughout the process of living and nourishing life.
It is essential to harmonize and integrate one's own spiritual nature, utilizing it to unify the spiritual realm, thereby equipping oneself with the true conditions for spiritual practice, and further enabling the dissolution of all false and illusory phenomena of the human world. Yet, regarding the realm of Ultimate Reality, it is difficult to perceive the original nature of the spiritual subject; how, then, can one comprehend the varying levels of such a state?
The Realm of True Reality is the world of material phenomena; viewed from the perspective of the Realm of True Reality, it is precisely this material world. As the Three Powers of Heaven, Earth, and Humanity interconnect the human world, if the spiritual domain and the realm of spirituality cannot be harmoniously integrated, it will inevitably be impossible to interlink with the Great Universe, the Great Void, the Great Ultimateless, and the Great Heaven and Earth in their unfolding process.
Furthermore, in the divine (spiritual) realm, it is difficult to enter into the empty and illusory thoughts and consciousness in order to elevate and transcend. Moreover, the primary reason for the human world within the spiritual domain is that across all dharma realms, regardless of whether one considers form phenomena or mind phenomena, these two functions, when applied as mind dharma and form dharma, must necessarily unite both phenomena.
Otherwise, if one falls into the mere world of material objects, it shall be exceedingly difficult to accomplish the driving force for the upward elevation of one's spiritual world within the spiritual realm. Moreover, the spiritual realm is precisely that which connects the sentient beings of the earth and the sentient beings of heaven and earth. Among the multitude of all living beings on this earth and in heaven and earth, they must be the sentient beings of all creation who have attained awakening.
Whether there be transcendence of the spirit? It is only among human sentient beings that such conditions may be found, that in the human realm they may be refined and transformed, not sinking into the whirlpool of reincarnation; and since Heaven and Earth possess affection, and sentient beings possess love, thus there is action for all the myriad beings, whereby the spiritual realm is elevated.
Let it not fall into the world of material vessels. Whether there be growth in one's own spirit? It must be sought by oneself and created by oneself; surely, while in the spiritual realm, the spiritual world shall be elevated. One must also comprehend the spiritual world, which not only conceals the cause and effect of past lives, but also forms the transformation and refinement of oneself.
To comprehend all the processes of existence in the human world is precisely to enter the Realm of Life Transformation. If one cannot understand, how then can one be elevated? Surely, in the human world, one merely strides towards the upward elevation of the spiritual realm; if one does not bestow a blessing of virtue upon all creatures and myriad beings, how then can one elevate and overcome all the limitations and obstacles of the human world?
Is it not the discernment of whether one is willing or not? Such action is the driving force for the increase of one's own spirit. Yet, under the principles of justice and equality for all things, it often hinders one's upward growth. In judging the principles of existence, if one can unite with all things and sentient beings of Heaven and Earth as one body, one shall not cling to the notion that mankind is the chief of all creatures.
Verily it is so: in the very moment of upward elevation from the spiritual realm and the spiritual world, when one can comprehend the process of Heaven and Earth's cycle, as well as the order of its revolution, one must unite the object and the self. That is, to achieve unity as one body, wherein I am sentient beings, sentient beings are I, I am Heaven and Earth, and Heaven and Earth are I; only in the unity of object and self can there be true elevation and transcendence.
Furthermore, let a man conduct himself according to his own essential nature. As for the manifestation of 'Great Compassion without conditions, and Great Mercy of one identical substance,' it is precisely this deed that is lacking among the myriad multitudes of the human world. Moreover, they oft behold all sentient beings solely through the eyes of their own self-interest, thereby oft causing thee to attack me with cunning, and me to deceive thee with fraud.
Thus, it is verily hard to become one with Heaven and Earth, and one with all things and sentient beings; how much less can one become one with the Void, with Limitlessness, or with the Great Universe, for such is a fallacy. Moreover, all processes must be judged by the whole aggregate; only when one can say, 'I am Limitlessness, I am the Void, I am the Universe,' is it the Righteous Path!
Thus, towards all species, one may transform the myriad multitudes below, thereby sublimating one's own spiritual nature. Moreover, concerning the world of all things, sentient beings, and material vessels, one must needs be able to merge into the 'realm of spiritual and mental essence.' In the human world, one must needs direct the spiritual essence and truly step upwards, that one may tread firmly in one step, and in the next step, be elevated.
One must needs merge with the essential nature of the spirit, that one may enter the spiritual domain and be able to 'annihilate the inner mind, and annihilate the outer realm.' This is to manifest more profoundly the 'Form of Oneness' and the 'Nature of One Realm.' I am Heaven and Earth, I am all things, I am sentient beings, I am Limitlessness, I am the Void, I am the Universe; it is verily thus!
One may attain a yet deeper verification, not only growing in the spiritual world, but also merging Limitlessness, the Void, and the Universe into one body, thereby possessing a measure of true and everlasting reality for one's own spiritual nature. If one cannot attain unto this realm, and is further influenced by one's own illusions, vain thoughts, attachments, and discriminations, it is this that bringeth about the inability to be elevated and transformed unto a higher plane.
The spiritual realm encompasses all worldly phenomena, yea, it comprehends and discerns all these worldly phenomena. He who can merge therein must transcend the control and limitations of the Three Realms. Sentient beings lack this very understanding; moreover, they harbor self-attachment, discrimination, delusive thoughts, and illusions, which hinder the driving force of their upward ascension. This is the most grievous error.
The true reality of the spiritual realm, wherein the tangible and the intangible illuminate one another.
Mankind exists in tangible form, while the departed spirits, being intangible, sail not upon the same course.
All things in the world are of the spiritual nature, possessing diverse physical forms according to their kinds.
The levels and realms are not the same, and the grades of wisdom are hard to commune with one another.
The spiritual realm is ordained to shatter all illusions and vain imaginations, and to be wrought into the process of existence within the material world, bringing the spiritual realm of the mental domain to manifest True Suchness and reveal the Buddha Mind. This hath long been accomplished in the world of men; and furthermore, it is not needful to await the life beyond death to weigh one's virtue and meritorious fruits.
Yea, having long possessed accomplishment and transcended the stage of provisions, and having entered the stage of practice to further undertake the observances of the stage of perfection, is it to achieve realization in the present and to grow in the future. It is earnestly desired that one may comprehend the spiritual realm, which is: the unity of objects and self, the unity of heaven and earth, the unity of Limitlessness, the unity of the void, and the unity of the universe, mutually elevating one another!
跋、凡例
##Homage to Shakyamuni Buddha, Our Original Teacher
讚賀、頌、序言
Namo to the Great Dao, boundless and far-reaching; thus spoke the Tathagata of the Bright True Dharma.
Having descended to compose the Chapter of the Buddha Mind; the World of Ultimate Reality is the very Origin.
The World of Ultimate Reality: It is verily guided by the transmission of thoughts and consciousness, entering into the minds and thoughts of sentient beings, and thus governed by the Spiritual Realm. Moreover, the fundamental and most paramount purpose is to dissolve the personal cause and effect; thus, in the mortal world, exercising the guiding purpose over the spirit is to enable oneself to enter the Spiritual Realm and attain elevation.
He who can exercise his spirit and thoughts, and become the master of himself in the Spiritual Realm, shall not repeatedly sink into the whirlpool of reincarnation to be a slave unto himself, but shall be granted the true provisions for elevation; in the World of Ultimate Reality, which is verily composed of instruments and technologies, every species is governed and directed by Heaven and Earth.
In dealing with all things and sentient beings, granting protection or inflicting harm in cyclic actions, allowing the human world, within its own bounds of survival, to take human dominion as its realm, regarding the unfolding of human instruments and technologies; and moreover, as present mankind enjoyeth the blessed fruits planted by the forefathers, bestowing welfare and virtuous grace upon them, to elevate their blessings and attainments.
Thou shalt take "the equality of mankind and all things as the principal subject" to unite mankind in the present moment; thou shalt not impose the civilization of human technology to harm other sentient beings. Thou must know that all things and sentient beings are of one spiritual nature. Moreover, that which human technology can bestow upon all things and sentient beings, yielding boundless blessings and virtue, is the very truth.
The Realm of True Suchness and the Realm of Spiritual Nature are verily united to form the space of the living environment for mankind. If there be only the civilization of material artifacts and technology, it shall surely be difficult to provide space for the growth of the spiritual nature, and it shall remain merely in material artifacts and technology. Such conditions shall also bring harm and destruction to the existence formed by other sentient beings and all things.
In the world of material civilization, if there be no growth and elevation of the spiritual nature, it shall surely be difficult to grant the opportunity of transcendence to sentient beings in the process of their existence. Such actions towards mankind in this present age must also possess a principal conception. If it be manifested through material civilization, it is to provide boundless blessings and virtue to mankind and all sentient beings of the creation.
Speaking of the present age: the world of material artifacts of mankind is verily the era of greatest blessings and virtue for the descendants of Yan and Huang over the past five thousand years and more; yet it is also the process wherein the mind and nature of mankind have reached the extremes of extravagance, deceit, and peril. Thus, it hath formed that some cultivators of the Righteous Dao, desiring to elevate and increase their spiritual nature from the world of mankind, perform such functions with morality as their ultimate refuge.
Thou must transcend the spiritual nature, and further purify the spiritual nature, so that thou canst leap out of the whirlpool and limitations set by the reincarnation of the past. Such actions in this present age are the fundamental conceptions and deeds that the cultivators of the Righteous Dao must possess; and by taking the transcendence of the spiritual realm as the guide for oneself, one can ascend and elevate to return unto the source.
The World of Ultimate Reality: Verily, it is the most essential and fundamental basis for the survival of mankind. If one departs from the spiritual realm and dwells solely in the realm of material and technological civilization, it shall surely cause all sentient beings to be forever unable to elevate, transcend, and sublimate their spirituality. It is indeed difficult to integrate and elevate, for its fundamental operations are primarily rooted therein.
The spiritual and material realms: entering the Zen sect requires the dissolution of illusions and the assumption of a space where delusions exist. Relying on the ultimate reality of material things for the refuge of human survival, and establishing the conditions and processes of human existence, yet without the infusion of spirituality and without transformation and sublimation, if one shall no longer enter the environment of cyclic reincarnation, it is exceedingly difficult!
The World of Ultimate Reality: It is by the "Dharma of Form" that all sentient beings are accomplished. It is not only true, but also the actual process of survival; mankind cannot depart from the World of Ultimate Reality. Yet if it were to exist solely in the spiritual realm, it would result in the inability to create, advance, and transform mankind. Such mankind is precisely at the boundary between ascension and descent.
Mankind dwells in the "Realm of Seed Causes and Transformation." If the World of Ultimate Reality did not exist, it would be exceedingly difficult to attain transcendence and sublimation for all Buddhas, Bodhisattvas, sages, immortals, and the Divine Dao, let alone to grow and elevate. For the world of mankind, there is a fundamental curriculum of nurturing and instruction. It is by learning and growing in the world of mankind that one may subsequently apply it.
Furthermore, through study, re-entering a realm that transcends the basic categories is an eternally unchangeable fact. If one cannot properly manage and fulfill one's duties toward the world of true reality, one will inevitably lack completeness in the human world, making it all the more difficult to attain ultimate perfection. How, then, can one advance from the stage of accumulation to the stage of practice, then to the stage of diligence, and ultimately to the stage of perfection?
The writings of Chongxin have gradually entered the stage of Zen and Esoteric Buddhism. Moving forward, they must progress step by step, accumulating greater spiritual resources for practice, to establish the basic framework of the future 'True Buddha Mind Sect.' They must not deviate from or contradict the teachings passed down through the 'Confucian Orthodox Holy Teachings.' One must remain accountable and responsible to Heaven, serving as the foundation for practice.
For the future sentient beings of humanity, there is a nurturing educational curriculum to elevate oneself and achieve transcendence. To attain growth and elevation, one must progress step by step in proper order. It is also necessary to undertake the primary curriculum of "Dadao Mingxin" for the salvation of others, elevating the spiritual world from within the material world, so that all the virtuous people in the human realm may benefit.
To grant sentient beings the capacity to elevate their spiritual nature and achieve transcendence is to truly benefit one's own future, to become one's own master, and to remain unconfined by the bounds of samsara, never again becoming a slave to one's own afflictions. Ordinary sentient beings rarely comprehend this truth, and thus they are bound to cycle repeatedly through samsara. This is an inevitable fate, and alas, what can be done!
"The Great Path Illuminating the Mind" enables one to comprehend the human and material world. By gradually integrating into the "Stage of Accumulation" to engage in the "Stage of Practice," then entering the "Stage of Diligence," how does one attain the "Stage of Perfection"? Everything must be fulfilled step by step in proper order; only then can one return, transcend, and ascend within this very lifetime.
The Great Way illuminates the mind, which is the Ultimate Reality; the world of vessels and contents truly manifests this Truth.
The spiritual essence and the world perfectly merge; accumulating provisions through earnest practice, diligence is truly excellent.
Perfectly perfect and fully complete, entering the Zen school; in intimate and continuous practice, all is originally the same.
The True Buddha's Mind-Sect is proclaimed throughout the Great Thousandfold World; in the Three-Thousand-Fold Universe, the Dharma-Principle is universally magnified.
The Tathagata of True Dharma Brightness acts as a guide, the Ancient Buddha of the Southern Sea, Avalokiteshvara.
The karmic affinity born of a reverent mind is profound and far-reaching; the brush that elucidates the principle can all the more embrace the Great Harmony.
This gatha serves to lead sentient beings into the Lotus Buddha Land, enabling them to attain the actual stage of accumulation. The human material world and the spiritual world cannot be separated from one another; they must be integrated to realize ultimate reality. Through this integration, one can gradually ascend, return to the source, and transcend step by step. This necessarily requires a long and arduous journey of diligent effort.
跋、凡例
Homage to the Medicine Master Tathagata Buddha
讚賀、頌、序言
Nanping, boundless, doth ferry the original spirits; Daoji descendeth and is welcomed with the Buddha Mind.
The Ancient Buddha, in His compassion, revealeth the heavenly decree; the Dharma of Mind and the Dharma of Form commune intimately with the Ultimate Reality.
When the spiritual realm entereth the realm of Ultimate Reality, it is needful that the Dharma of Mind and the Dharma of Form be mutually harmonized, that they may be unfolded in the world of men; this is the very driving force of human existence. It is requisite that these two Dharmas of Mind and Form, within the world of mankind, undergo a process of harmonization and growth, which is the very necessity of harmonious existence.
O multitudes of sentient beings: all lack a true understanding of the Dharma of Mind and the Dharma of Form, and thus are oft hindered by these two Dharmas of Mind and Form. Furthermore, within the Dharma of Mind lieth a profound and special meaning; moreover, how can one, through the Dharma of Mind, elevate and transcend one's own spirit? It is by making the Consciousness-Only concept of Mind and spirit the principal governance.
To apply the two Dharmas of Mind and Form mutually, in the world of men, it is needful to take the world of vessels as the principal body, that the process of existence may be manifested through these vessels; thus, the Dharma of Mind and the Dharma of Form in the world of men may be combined, and the realm of Ultimate Reality, through the vessels of human technological civilization, may grant long-lasting blessings and virtue unto the people of the world.
The environment of the human world dwelleth precisely at the intersection of Mind and Form. It is by the Form of the Real World that the world of sentient beings is moved to create a comfortable dwelling place for mankind, which shall be manifested through the world of material instruments, allowing sentient beings to employ these instruments in the mortal realm.
Whether one's own mind can transcend, all dependeth upon one's own diligence! Furthermore, the Real World is verily the Realm of Accumulated Seed Causes and Transformation; can the laws of Heaven and Earth be altered by the deeds of an individual? It is impossible! Rather, how the sentient beings of mankind shall align with the unfolding processes of Heaven and Earth, this is the true and veritable nature!
The Dharma of the Mind is manifested only through the courses of religious transmission. Without the cultivation and edification of religion, should one desire to enter the World of Mind-Only, it shall be exceedingly difficult to comprehend the inner sanctum of the gate of the Consciousness-Only world; how much more to comprehend the dwelling within the World of Mind-Only, which must be established upon the complete integration of Consciousness-Only thoughts, concepts, and conduct.
The human world shall elevate Prajna Wisdom, and furthermore, shall comprehend all the phenomena of the mortal realm, and shall understand the unfolding processes of Heaven and Earth, and moreover, shall comprehend the unfolding processes of the Void. As the spirituality of the human world, there shall surely be the principal provisions for upward elevation.
Furthermore, by the Dharma of the Mind, the blind spots and illusions of human existence shall be shattered, and all the phenomena of existence in the human world shall be thoroughly comprehended. Whichever lineage of religion one cultivates, it is to make clear the unfolding processes of Heaven and Earth and of the Void, and moreover, one must all the more comprehend the unfolding process of human existence.
Only then can one, in the process of living, enter into the spiritual realm's doctrine of "Mind-Only, Consciousness-Only"! Furthermore, the realm of Consciousness-Only and Mind-Only is precisely the boundary of elevation and transcendence in the spiritual domain; thus, whether one becomes a master or a slave in the human world is entirely a matter of one's own choice—it is the critical juncture between aspiring for spiritual sublimation and being subject to the cycle of samsara.
For over sixty thousand years, why has the human world been unable to return to the Heaven of the Ultimate Principle, the Heavenly Realm of the Void, and the Pure Land of Ultimate Bliss? The primary reason lies precisely here! It is the arising of 'discrimination and ego-clinging' toward other religions, and furthermore, the frequent disparagement of other religions, resulting in discrimination, attachment, belittling, and slander.
This will not only prevent one's own spiritual ascent and transcendence, but will even drag a multitude of future disciples along, becoming the very seeds that lead to hell! Once such discrimination, ego-attachment, belittlement, and slander have taken form, how could one possibly ascend to the heavenly realms, assemble with the saints, immortals, gods, Buddhas, and Bodhisattvas, and propagate the Great Way? Reflect upon this, and it will be immediately clear!
The Mind Dharma: In the spiritual realm, it elevates the original spirits of all sentient beings to their point of return, thereby transcending foundational teachings and spiritual cultivation. However, if one's mind-nature cannot truly attain this state, it will be impossible to elevate one's spirituality to transcend and return to the source, both now and in the future. This is precisely because one is swayed by the influence of personal thoughts, beliefs, and environment.
In this present era, Heaven bestows this supreme honor, manifesting it through the "Heavenly Brush that Transmits the True Celestial Sound," thereby facilitating the transcendence and return of the spirit. One then enters the "Golden Lotus Throne" to cultivate and grow. In engaging with the human world, one must not merely dwell on the dynamic forces of the phenomenal realm of material objects; rather, one must strive for the return to and transcendence of the spiritual and mental realm.
The Realm of True Reality serves as the boundary between ascent and descent, and the fundamental reason for this lies precisely herein. Furthermore, the World of True Reality is the very provision for the course of ascent in the Spiritual World. If one does not pass through the World of True Reality, and merely remains in the Spiritual World disconnected from life, it will be impossible to enable all sentient beings to return and transcend.
It is essential to understand the true reality of the world of existence, which is precisely "a realm of transformation encompassing the accumulation of all causes." This aligns with the Buddhist saying: "To know the causes of the past life, observe what is received in the present; to know the fruits of the future life, observe what is done in the present." Thus, it conforms to the laws, principles, and norms of the law of cause and effect. If one cannot know what the future holds, it can be discerned through one's present actions.
All actions within the human realm are inextricably linked to the trajectory of all future existences; this is precisely the discerning nature that separates attainment from degeneration. This can be comprehended through one's present actions and conduct. If one fails to comprehend this, it is simply: dull! dull! dull! Blind and blind again, frantically busy and frantically busy again, and ultimately, to have lived out an entire human life in such a manner—how profoundly tragic it is!
The World of Rupa-Dharma: This is the world of the ultimate reality of physical objects. In the present reality of human existence, it is impossible to detach from the process of living. The most fundamental prerequisite is that one must possess sufficient material wealth to sustain life. Furthermore, regarding whether all merit and wisdom are complete, human and sentient beings consider it entirely irrelevant and unimportant, and thus fail to understand the source of all related phenomena.
Humanity tends to believe that one must first acquire abundant wealth before discussing the cultivation and transformation of life, deeming this to be practical and real. In truth, sentient beings often sacrifice their spiritual elevation for the sake of trivial gains, and instead create numerous karmic causes, karmic results, and karmic obstacles. This is truly lamentable!
All worthy beings are intelligent and wise; only by facing the future process of existence in the human world and using their own time to accumulate merit and transcend do they manifest the qualities of a 'wise person'. Such a 'wise person' must be able to transform, return, and transcend, and only then can they truly be called a 'wise person'! Furthermore, a wise person should be perfected through thorough transformation.
Thus, one can integrate merit and wisdom, advancing them together and blending them in harmony. Yet, foolish people, merely to amass sufficient wealth, create boundless karmic sins. Whether for oneself or for one's family, what difference does it make? Can family members help share this karmic burden? It is exceedingly difficult! One must truly understand that 'each individual must resolve their own karmic causes and effects' is the ultimate reality, and not a single fraction of it can be transferred to another.
The mind-dharma and the world pervade the spiritual nature; through the original nature and Buddha-nature, all causes are fully comprehended.
Whether one achieves enlightenment depends on oneself; transcending, one returns to the Bodhisattva path.
The vessel-world, the ultimate reality of material phenomena; the environment of existence is of one's own making.
Abundance of wealth and currency may nourish life; the wise and the foolish are divided into two heaps.
The Great Dao illuminates the mind and inspires this writing anew; in the realm of True Reality, I shall be perfected.
The cause of returning to the spiritual realm; the grand structure of the Great Dao propagated across the four seas.
This gatha! Let us exhort one another, all ye virtuous disciples! May ye comprehend that in the realm of True Reality, material forms are "manifold and solely material"; yet in the spiritual realm, the world of Consciousness-Only and the Buddha Mind, it is precisely all that is "created by the mind alone from all dharmas"! How then shall one return, and how shall one transcend? All these truths shall be revealed within the "Heavenly Scriptures of the Great Dao series."
跋、凡例
Namo Amitabha Buddha
讚賀、頌、序言
Reverently do we welcome the descent of the Jade Emperor of the Vast Heaven; the divine and mortal beings of Chongxin form their ranks and proceed.
The academicians of the Great Dao proceed in due order; the chapter of the Great Dao and Buddha Mind is now brought to completion.
On this night, being the final session of the "Great Dao and Buddha Mind," we reverently welcome the personal descent of the Jade Emperor of the Vast Heaven, the Great Venerable, and the Xuanling High Emperor, to author the sacred text. Let the divine and mortal beings, together with the spiritual academicians of the Limitlessness Great Dao Academy, form their ranks to await the Holy Chariot. Let all others refrain from clamor and commit no breach of decorum!
The Jade Emperor of the Vast Heaven, the Great Venerable, the Xuanling High Emperor—the Ancient Buddha Covering the Heavens.
The Jade Emperor of Mysterious Spirit hath descended in person upon the Hall; all ye gods and men, sail forth with pious reverence.
Composing the Buddha Mind, the awakening is made perfect; the Chongxin Hall spreadeth the transformation, and the Sacred Truth is exalted.
The Chongxin Hall hath received abundant blessings from Heaven, undertaking the sacred duties of teaching and instruction in Jambudvipa; this is because the gods and men of Chongxin, with steadfast will and unyielding perseverance, have overcome all manner of difficulties, demonstrating in all places the resolute minds of those in charge. Thus, by the Imperial Decree of the Limitless Empress Mother in person, the Hall is established to propagate the "Opening of the Sacred Teachings of the Confucian Lineage," thereby transforming the obsolete practices of the past.
Therefore, the Sacred Truths of the Three Teachings are propagated, and the religions of the world are brought into mutual integration, for they were originally one family. Furthermore, the distinctions made among religions for the sake of mankind provide a path of choice for them to learn and cultivate themselves, that each may choose and practice the Great Dao according to their own will, which is precisely what all sentient beings delight to do.
The Propagation of the Confucian Lineage: Therefore, the Sacred Truth is used for instruction, and with the Three Guides and Five Constant Virtues, the Four Anchors and Eight Virtues, the process and conduct of human cultivation are manifested one by one. In practicing "filial piety, fraternal duty, loyalty, faithfulness, propriety, righteousness, integrity, and a sense of shame," the morality of life is imparted to mankind, evolving from the compassion of Heaven above, with the ultimate purpose that all sentient beings may attain perfection.
The faith of mankind is governed by faithfulness, vow-power, and righteous practice, that one may enter into religious cultivation, deeply implant the doctrines and teachings into the heart, and become the very driving force of one's own attainment. Yet in this present age, when all religions spring forth together, each doth claim itself to be the most supreme and excellent, which is but the path of self-glorification.
The propagation of truth maketh no distinction between self and other, nor between thee and me, and discriminateth not against the teachings of other religious lineages. Concerning the transmission of the faith, to deeply implant its doctrines into the hearts of men is precisely to enable oneself, within the scope of cultivation, to transcend reincarnation and to overcome life and death. Furthermore, all education of religion is verily to make up for the deficiencies of national education.
Therefore, through the inheritance of education and enlightenment, the Buddhist school bestoweth upon future generations the manifestation of True Suchness and the revelation of Buddha-nature, which is the chiefest purpose of religion. This lieth in illuminating the mind and beholding the nature, which is the very "substance of illuminating the mind and seeing the nature." It is also found in the teachings transmitted by religion, which is but natural reason, possessing abundant provisions for growth and transcendence.
Religion in its very essence is without discrimination; yet it is only because the transmitters seek to protect future generations that the obstacle of discrimination ariseth, giving rise to "discrimination, attachment to the self, belittling, and slander" toward other faiths. These are fallacious notions which must needs be shattered within the religions of the mortal world.
The True Buddha Mind Sect: In the present era, entering the lineage of Zen and Esoteric Buddhism through the 'concept of Consciousness-Only' means carrying out the edification of Heaven, upholding equality, manifesting True Suchness, and revealing the Buddha (Self-)nature. In the basic educational curriculum of the spiritual lineage, it is essential to be free from discrimination, ego-attachment, disparagement, and slander; only then can it truly be the practice of religious equality.
True equity among religions is realized only when there is equality in faith, equality in self-nature, equality in practice, and equality in spirituality. This fosters a state without distinction between self and other, integrating the supreme teachings of the Five Religions. With the Three Religions sharing the same lineage and the Five Religions originating from the same source, all sentient beings in the world are enabled to return to the origin, to transcend, and to cross over to the further shore.
The "True Buddha Mind Sect" transcends fundamental religious concepts and calls for the eradication of "discrimination, ego-attachment, disparagement, and slander." It integrates the essence of the Three Teachings and the doctrines of the Five Teachings, guiding practitioners toward the world of the Lotus Buddha Land for empirical realization, ultimately attaining the Pure Land of the Lotus Buddha Land. These are precisely the essential concepts and practices of the "True Buddha Mind Sect."
The great holy mission entrusted to the Scribe of the Principle, who receives the divine will of Heaven, is thus to deliver and transform all living beings through the Truth, guiding them back to their origin. In concert with all the heavenly immortals, Buddhas, holy deities, and Bodhisattvas, it unites the collective core of the Great Return, the Great Transcendence, and the Great Vehicle Transcendence, serving as the very essence of "saving all sentient beings through the mysterious workings of the Principle." Moreover, in the future, it will surely be truly propagated throughout the entire universe.
The sentient world cannot be separated from the life-sustaining actions necessary for survival. Furthermore, because the human realm is the critical juncture between ascending and descending, from the perspective of Heaven, it is imperative to deliver all living beings and guide them back to their origin to complete the process of Heaven's manifestation. Ensuring that no sentient being sinks into the world of the five turbidities is precisely the essence of Heaven's compassionate journey.
In the present era, the "Holy Teachings of the Confucian Orthodox" have departed from the former instructional model of the "Divine Teachings of the Confucian Orthodox." It is earnestly hoped that all divine beings and devotees who revere the teachings will not cling to the notion that their own heavenly mandate and mission are superior. Instead, they should humbly integrate with other religions and instruct the younger generation of students, so that in the future they may all accumulate tangible merits and blessings.
It is precisely self-accomplished! It is bestowed by Heaven! It is illuminated by wisdom! All is achieved by oneself, created by oneself. In fulfilling one's duty to Heaven, and propagating the concept of 'Supreme virtue does not cling to virtue' to the highest vehicle, one will surely embody and integrate the boundless love of Heaven and Earth, further nourishing the myriad sentient beings, enabling all to return to their source and transcend—this is true realization!
The sacred teachings of the Confucian patriarch unfold into the Five Teachings; Confucianism, Taoism, Buddhism, Christianity, and Islam share the same source and are originally one family.
The True Buddha Mind Sect makes no distinction between self and other, revealing the Great Way of True Suchness and Self-Nature throughout the world.
This verse! Bestowed upon the Chongxin Dao lineage, it shall in the future lead the myriad multitudes to return and transcend. For the original spirits currently mired in suffering, it stands as a great luminous lighthouse and a supreme guiding beacon for fundamental practice. Furthermore, it broadly guides all sentient beings to proclaim the truth and return to the Limitless Principle Heaven, the Pure Land of Ultimate Bliss, and the Celestial Realm of the Void.
This is precisely My greatest wish and hope in this era. Vowing diligence and courage, and advancing bravely with steadfast resolve, it shall surely come to pass that in the future, "the transmission of the Confucian Holy Teachings shall never change." Standing firm in the work of enlightenment, "the True Buddha Mind Sect shall expound the truth and illuminate the Great Unity," reaching the Pure Land of the Lotus Buddha Realm and returning upon the "Golden Lotus Throne." Thus, it shall not fall short of the ultimate and perfect completion of *The Great Dao and Buddha Mind*, which I, descending in person to the Chongxin Sacred Hall tonight, have authored!
The transmission and continuation of the Holy Teachings of the Confucian Sage remain eternally unchanging.
The True Buddha Mind Sect, expounding and propagating the Ultimate Truth to illuminate the Great Harmony.
跋、凡例
Namo Mahavairocana Tathagata Buddha
The Root Master Descendeth to Inscribe the Postscript to the Buddha Mind; Shakyamuni Cometh to Accomplish the Transformation.
The Great Dao and the Buddha Mind are now fully accomplished; it is to propagate the True Sect of the Buddha Mind.
Postscript I
"The Holy Teachings of the Confucian Lineage" expoundeth the curriculum of the Five Teachings, making no distinction betwixt self and other, nor betwixt sects; for within the religions derived from the High Heaven, it is by the Truth that the value of human existence is manifested, with the purpose of entering into spiritual cultivation.
Furthermore, it transcendeth the mere practice of equality, dissolving the self-attachment, partiality, slander, and disparagement amongst religions; only thereby can the equal love, selflessness, and non-action amongst religions be attained, which are the essential concepts and practices that our religion must needs possess.
"The True Buddha Mind Sect" doth expound the very essence of the Zen School, passing from gradual cultivation into sudden enlightenment. Though it originally establisheth no written words, yet because sentient beings are lost in delusion and hold fast to the attachment of the self, it is exceedingly difficult to attain perfection. Thus, it is necessary to accomplish it through written words.
Furthermore, in deeds that distinguish not betwixt sects nor betwixt self and other, establishing equality as the one consistent principle, and further accomplishing the transcendence of fundamental causes; it is in the strict demanding of oneself that one must attain unto mutual respect and mutual praise betwixt each other, and moreover, achieve mutual integration; only thus is the True Suchness truly realized!
"The Great Dao and Buddha Mind" is the principal cause and condition propagated by the Chongxin sanctuary, and it is developed through Chongxin. Its most principal purpose is precisely to guide and bring back the original spiritual children of the multitude, that they may attain the provisions for their accomplishment. That in the stage of provisions they may truly enter into practice, enter into diligence, enter into perfection, and enter into transcendence, this verily is the most principal framework of Chongxin.
It is thus that thereby they ferry across the multitude of sentient beings, making the manifestation of True Suchness and the revealing of the Buddha-nature the most principal purpose, that they may not only know but moreover be able to practice, and surely attain unto perfection, diligence, and furthermore transcendence; only thus is it verily accomplished, entering into the Pure Land of the Lotus Buddha Realm.
◆ Decree ◆
完書繳旨
The Chief Chairman Chongxin, The Venerable Master of the Void
◆ Postfaces & Praises ◆
跋、凡例
The Venerable Masters of Buddhism descend upon the Hall, and the Medicine Buddha truly rejoices in appreciation.
The Great Dao and the Buddha Mind illuminate the Zen School, dispelling disasters and resolving calamities, heralding auspiciousness.
Postscript II
Verily, I rejoice for the Chongxin sanctuary, which hath obtained the sole favor of the Four Great Venerable Teachers of Buddhism and the high Immortals, Saints, Gods, and Buddhas of all the heavens. Furthermore, in the volumes of the Great Dao series of heavenly books, it hath made manifest the fundamental conditions for the attainment of sentient beings. Such a karmic affinity beareth a responsibility toward the Heavenly Sovereign; its practice shall endure eternally without ceasing, overcoming all difficulties, adversities, and perils, and furthermore, transforming and dispelling all slander and contempt.
To steadfastly fulfill the submission of the scriptures is a testament of sincerity and faith toward the Heavenly Sovereign, and a sacred duty of enlightenment toward sentient beings. It is most joyous and worthy of celebration, that in all things they may pass through every trial and tribulation, growing ever stronger and more resolute in heart. This is verily brought to pass by the steadfast perseverance required of the Gods and Buddhas of Chongxin and the students.
Verily it is a cause for rejoicing and congratulation, and it moveth the heart! For nigh upon two thousand years within the gates of Buddha, such a thing hath rarely been seen! And moreover, to expound the very essence and core tenets of the Buddhist Gate, and to establish a new precedent in the Heavenly Scriptures of downward salvation, this is because the disciples of the Buddhist Gate have all clung to sectarian biases and harbored the arrogant conceit of exclusive supremacy, and have been unable to universally disseminate and apply the truth of the Buddhist Gate for the salvation of the myriad multitudes of sentient beings, which is verily a cause for deep lamentation!
Alas! That Chongxin is able to inherit the essence and core tenets of the Buddhist teachings, and is able to integrate the mind dharmas of Consciousness-Only, Zen, and Esoteric Buddhism into the Great Dao series of books, this is verily to promote and propagate! To benefit oneself and to benefit all sentient beings, employing plain and easily understood textual prajna to forge the crystallization of wisdom for downward salvation, thus Chongxin is able to accomplish this.
It is imperative to transcend the divisions of self and other, and of different sects, so that all may integrate and achieve greater perfection; this is our utmost aspiration. May we further steadfastly uphold our resolve for the long term, to illuminate the lighthouse of the Buddhist Dharma, shining upon the myriad sentient beings to guide their growth and transcendence, thereby generating abundant spiritual resources for all humanity and sentient beings to learn and strive, ultimately attaining a return to perfection and supreme transcendence.
◆ Decree ◆
完書繳旨
Imperial Commissioner of the Ultimateless, Namo Dipamkara Buddha
◆ Postfaces & Praises ◆
跋、凡例
The sacred teachings of the Confucian orthodoxy expound the true Dharma to all the myriad spirits of the world, that they may return to the Western Pure Land of Ultimate Bliss.
The True Buddha Mind Sect: The Truth guides and ferries the great earth, and all sentient beings return to the limitless void.
Postscript III
How truly joyful! How heartfelt the joy! How truly gratifying! For over two thousand years within the Buddhist gate, it has been exceedingly rare to truly possess the resources for educational courses of spiritual transformation. Now, by the compassionate decree of Heaven bestowed upon the Wuji Dadao Yuan and the Yichi Chongxin Hall, we are able to achieve our own sublimation, and even more so, bring about the transcendence of all living beings; therefore, we return to the fundamentals.
Accumulating the provisions for spiritual elevation is a source of pride for our Buddhist community! To be able to compose a series of Heavenly Scriptures of the Great Dao with a reverent mind, and to impart the very essence of Buddhism into these heavenly writings—I earnestly hope that the disciples of our Buddhist community will not cling to the conceit of being the most supreme or the most capable of returning to the Source, for such attachment is already the creation of distinctions between self and other.
All religions under heaven originally stem from a single source. Yet, due to the diversity of human races across the earth, the dispositions of individuals vary greatly. Therefore, Heaven has manifested the Great Dao in various ways, dispatching holy Buddhas to descend into the mortal realm to establish sects and propagate teachings, thereby differentiating them into Confucianism, Taoism, Buddhism, Christianity, and Islam, and thus fulfilling the edifying functions of all religions.
It is to grant the multitude of sentient beings a goal to choose and rely upon, that they may act according to their own will, and of their own free will undertake the courses of learning and edification, to transmit the sacred lineage of the religion. Thus shall they truly obtain the provisions of benefit, achieving genuine growth within themselves, and securing the harvest of the future.
The series of the Great Dao doth everywhere expound 'the entire essence of the Buddhist teachings', albeit it is applied in 'the establishment of the Confucian doctrine' and governed by 'the Taoist norms'. For the Three Teachings are originally of the same lineage, and the Five Teachings share the same original source and root cause; thus, one must not despise the traditions handed down through the education of other religious lineages, which are provided for the benefit of the spiritual disciples.
Every religion hath its merits, and likewise its flaws. How then shall they be united, and how shall one enter into their essence? Let there be no division of self and other, but rather let them mutually respect and integrate with one another; and furthermore, let them praise one another. For this alone is the principle of equality of the Heavenly Realm, and thus the fundamental doctrine required for the Return.
Otherwise, if there be discrimination, attachment to self, slander, disparagement, and contempt, it shall be difficult to ascend to the Pure Land of Ultimate Bliss, and it shall be the seed of falling into reincarnation. It is hoped that one may realize that in the Heavenly Realm, there is not a single sage, immortal, or Buddha who harbors a mind of discrimination; thus, they must mutually integrate before one can speak of returning and transcending!
◆ Decree ◆
完書繳旨
The Grand Chairman Chongxin, Celestial Worthy of the Void, the Holy Emperor Wenheng
◆ Postfaces & Praises ◆
跋、凡例
The Great Dao and the Buddha Mind are now fully accomplished; The Tathagata Mahavairocana sets forth the preamble.
Expounding the Five Teachings as sharing one Origin; The Buddhist teachings hold all sentient beings in perfect equality.
Preamble
I. "The Great Dao and Buddha Mind" is the profound secret of the Buddhist school, untransmitted for a thousand years, now expounded in its true meaning within the Chongxin Dharma Assembly. It is our earnest hope that disciples of the Buddhist gate may thereby shatter the erroneous notion of "I alone am supreme," and truly uphold the perfect equality of all religions, wherein there is neither high nor low.
II. Let all disciples of the Buddhist gate not cling to the delusion that only the Buddhist path can transcend into the Ultimate Bliss. Furthermore, in reverence to all religions bestowed by the High Heaven to guide and deliver the multitudes of sentient beings, they must return unto the Root, and thereby transform the world of material things, which is fashioned by the mind alone.
III. All sentient beings in the mortal world are bound by the self-limitations of "attachment, discrimination, slander, and belittlement," and thus fall into the snare of being hard to attain. They must needs break forth from the erroneous thoughts and concepts of false religions, that they may be dissolved and transformed.
IV. "The Great Dao and Buddha Mind" is to establish Chongxin as the foundational education, enabling all sentient beings to manifest True Suchness and reveal the Buddha Nature, thereby attaining perfection for oneself and for all sentient beings. This is truly the most primary source of spiritual provisions, for elevating, transcending, and growing!
V. In the stage of provisions, one shall practice diligent cultivation to attain perfection, and furthermore to transcend and surpass! On the path of cultivation and return that one has chosen, and by taking Chongxin as the fundamental theory of the Heavenly Scriptures of the Great Dao to transform the multitudes of sentient beings, it is to bring the fundamental concept of religious equality to all sentient beings, that they may all attain perfection.
VI. The root of attainment makes no distinction of religion, no distinction of high or low, no distinction of self and other, no distinction of doctrinal lineage, nor any distinction of return and transcendence. It is the curriculum of equal education, the most primary fundamental concept of attainment, and furthermore, it is to transcend and surpass, and enter once more into the Pure Land of the Lotus Buddha Realm.
VII. To guide and deliver sentient beings is to attain perfection for oneself and to attain perfection for others. Although the current propagation is relatively arduous and not easy, with a determined mind, it shall surely be accomplished! With a determined mind, one shall surely attain the enlightenment and education, and the fundamental concept of equal religion!
8. Wherever this book shall be, there shall be the protection of Immortals and Buddhas; cast it not away at will, lest thou profane the Immortals and Buddhas, take strict heed! Whosoever assisteth in the printing of "The Great Dao and Buddha Mind" and hath any petition, Heaven shall of Its own accord weigh and grant the request, aiding to eliminate karmic obstacles and increase blessings and wisdom.
◆ Decree ◆
完書繳旨
The Imperial Commissioner of the Vast Heaven, Immortal Venerable Li Taibai
##Vice Chairman Chongxin, Ma Xiangu
In the world of men, both real and void, He spreadeth the teachings; Turning in the emptiness, the attainment ariseth of itself from the lotus.
Ascending the supreme platform, completing the volume of the Great Way; the karmic affinities of the human realm are further elevated.
Respectfully receiving the completed text and returning the imperial edict.
Tonight, we joyfully celebrate the completion of the text "Great Dao Buddha Mind," a momentous and auspicious occasion for this hall. We hereby command the hall's Celestial Maidens of the Void's Colorful Clouds and Rosy Clouds to welcome the divine carriage thirty li away. Furthermore, we command the hall's Celestial Worthies of the Void's Descending Brush and Golden Brush of Wisdom to welcome the divine carriage twenty li away. The remaining gods and Buddhas, all worthy disciples, and the spiritual cultivation academicians of the Limitless Great Dao Academy shall line up in proper formation to await the arrival, and none shall breach propriety!
The Buddha-mind of the Great Way has finished writing the book; the ancient Buddha Dipankara unfolds the true mind.
The Imperial Envoy bears the sacred edict, descending to the hall to proclaim the divine decree, a truly extraordinary manifestation.
Tonight, we joyfully convey the personal edict of the Limitless Empress Mother, the Great Heavenly Worthy, as She descends to the Chongxin Daochang to proclaim the decree. All gods and mortals, prostrate yourselves, and make no noise!
Opening and Reading the Empress's Edict
Reverently Received
The Great Heavenly Worthy, the Limitless Empress Mother, issues Her Imperial Edict, saying:
The Eternal Mother resides in the Holy Land of the Principle Heaven, frequently observing Jambudvipa. She sees the multitude of spiritual children sinking into the four births and six realms, finding it exceedingly difficult to manifest their true suchness and original nature. Alas! Human life is lavish and cunning, making it hard to return to the original self-nature and primordial mind. Thus, they wander through the cycle of birth and death, unaware of how to return to the Wuji Immortal Realm. This truly makes the Mother's heart sigh and fills Her with the utmost sorrow!
Ever leaning upon the door and gazing afar at the multitude of spiritual children in the mortal realm, She sighs, wondering when they shall return! Now, in Taoyuan, Taiwan, the Chongxin Tang of the Mother's Heart Yichi Dao lineage, since opening its hall in the Year of Bingzi, has diligently composed the Heavenly Books of the Great Dao series. Every chapter reveals truth, and every volume embodies profound meaning, guiding the countless spiritual children to truly return to their Origin.
The Mother's compassionate heart brings forth a great harmony, purifying the human realm into a Lotus Buddha Land. Furthermore, in the seventh volume of the Dadao series, the text "Great Way Buddha Mind," authored by the Four Great Founders of Buddhism upon receiving the divine decree, has now been completed. This truly brings profound comfort and joy to the Mother's heart. It is even more deeply moving to witness all you spiritual children fulfill this task with unwavering resolve, diligently carry out your duties, and advance courageously without retreat. Such devotion and determination are truly commendable!
The Mother's Heart specially rewards the gods and Buddhas of Chongxin, granting each three thousand great merits and advancing their merits by three levels; additionally, the spiritual children are each granted three thousand great merits, awarded to those with perfect attendance, while those with less than two-thirds attendance will have their merits halved, to encourage the diligent efforts of those who enthusiastically attend! Going forward, they must continue their writings to thoroughly document the true meaning of the Heavenly Book, and broadly guide the spiritual children to return, which is the special expectation of the Mother's Heart. It is hoped that the gods and Buddhas of Chongxin, along with all the spiritual children, will fulfill this with firm resolve, so as not to disappoint the earnest expectations of the Mother's Heart!
The Limitless Imperial Mother promulgates the Imperial Decree unto
The Limitless Great Dao Academy, The Yichi Chongxin Hall
In the Heavenly Cycle of the Year Jimao, on the ninth day of the tenth month, at the hour of Xu
Excellent! I extend congratulations to all the Immortals and Buddhas, and to all the virtuous disciples of the Chongxin Daoist temple, who have steadfastly fulfilled the mission bestowed by Heaven. Ye have proved not unworthy of Heaven's choice as pillars of the temple, neither have ye failed the radiance of the Buddhist Gate; rather, ye have illuminated all, bringing profound joy and consolation!
We give thanks unto the Empress Mother for bestowing meritorious virtue, and the Chongxin devotees shall strive with greater diligence and toil.
We receive further the descent of the Imperial Decree of Haotian; the Immortals, Buddhas, and disciples welcome it with pious reverence.
Receive further the descent of the Jade Edict of the Jade Emperor of Haotian unto this hall. Command the Bodhisattva Guanyin, the Bodhisattva Samantabhadra, and the Bodhisattva Manjushri of this hall to welcome the divine chariot twenty li away; and command the Living Buddha Jigong and the Great Heavenly Venerable of the Silver Pen of the Void of this hall to welcome the divine chariot ten li away. The remaining Immortals and Buddhas, all virtuous disciples, and the spiritual cultivators of the Limitlessness Great Dao Institute shall also line up in their proper order to await the divine chariot. Let there be no breach of etiquette, nor any clamor!
The Imperial Envoy descends once more upon the Yichi Chongxin Hall, and the Immortal Venerable Taibai bestows even greater appreciation.
The Great Dao and the Buddha Mind have completed the scripture. The Dao rejoiceth in Chongxin, who bravely undertaketh the sacred charge.
This night I am truly rejoiced, once again bearing the Imperial Decree of the Heavenly Emperor to descend upon the Chongxin sanctuary to be proclaimed; joyfully receiving the Imperial Decree as it descends upon the Chongxin Hall, let both gods and men prostrate themselves!
The Imperial Decree is opened and read.
Reverently received.
The Great Heavenly Venerable Emperor of Jade, the High Emperor of the Mysterious Spirit, the Imperial Decree saith:
I, residing in the Supreme Majesty of the Nine-Five, govern the balance of ascension and descent among all heavens. Regarding the elevation of religious education and edification, I comprehend the ordained numbers and laws within Heaven and Earth. It is through the Universal Salvation of the Three Realms of Heaven, Earth, and Man that "the expansion of The Great Dao and the propagation of Buddha Mind" serve as the fundamental cause of achievement. In the process of edification, the minds and natures of sentient beings are elevated and guided, manifesting the Buddha-body of their own nature.
It is of utmost importance to achieve oneself. Now, the Yichi Chongxin Hall of the Dao lineage in Taiwan, having received the Imperial Decree to establish the hall, broadly guides edification and compiles the "Great Dao Series of Heavenly Scriptures" to manifest True Suchness and reveal Buddha Nature. To comprehend the true meaning of the revolution of Heaven and Earth, and the unfolding of the universe and the void, is exceedingly rare, providing the resources for the sublimation and transcendence of sentient beings on earth.
I anticipate that with steadfast will ye shall fulfill your duties and complete the scriptures, which truly bringeth Me great joy and comfort! I specially transform this extraordinary honor into provisions for the ford of The Great Dao, to transcend reincarnation and elevate one's own spiritual nature for its awakening. Moreover, from the beginning until now, completing it with a steadfast heart, enduring hardships and fully discharging your duties, showing "sincerity and faith" to Heaven without deviation! This is worthy of affirmation and commendation.
My Dragon Heart is greatly pleased, and I reward all gods and men, granting each three thousand merits of great virtue, to be received by those with perfect attendance and no faults; those falling short of two-thirds shall have it halved, to comfort the sincere hearts of those with perfect attendance and no faults. Thereafter, receiving the eighth volume of The Great Dao Series, I hope ye will strive with even more steadfast will for the long-term and broad guidance of the models of edification.
The Holy Teachings of the Confucian Patriarch widely transform and edify; the transmission of the lineage knows no bounds and reaches afar.
The True Sect of Buddha Mind ferries across; infinitely and ever more widely extended.
The Great Heavenly Venerable Jade Emperor of the Vast Heaven promulgates the Imperial Decree unto
Wuji Dadao Yuan, Yichi Chongxin Tang
In the year of the Heavenly Cycle Ji-Mao, on the ninth day of the tenth month, at the hour of the Dog.
The divine decree has been promulgated! Ah, ha! Congratulations to all the divine beings and mortals of Chongxin, for once again truly receiving Heaven's reward for your meritorious deeds, demonstrating the firm resolve to wield the divine brush and overcome any and all difficulties. Be grateful for Heaven's compassionate bestowal! Being able to bestow this heavenly revelation also brings great comfort to Chongxin. Haha! I am truly delighted! I look forward to the opportunity to write again next time. You have worked hard! The Old Immortal returns to Heaven to report the completion of the mission. Farewell!
The sacred teachings of the Confucian lineage are widely propagated and extended; the mind-sect of the True Buddha is once again revealed.
Tonight, the Venerable Teacher of Buddhism has descended to author the "General Rules" of the previous installment of The Great Way and the Buddha's Mind, and for the first time in this current installment, has brought the Divine Decree to proclaim it. This is truly a special honor for our hall, setting us apart from all other practice halls! It is a manifestation of the benevolent care and guidance bestowed upon the Chongxin Practice Hall; therefore, we, the gods and humans of Chongxin, ought to express our deepest gratitude and prostrate ourselves in humble thanks!
Having received the compassion of the Founder of Buddhism and the Venerable Ones, we shall strive with greater effort and forge ahead bravely, guiding the disciples of the Buddhist gate to realize the true meaning, and never slighting the differences among other religious lineages. We express our profound gratitude to the Great Venerable Heavenly Emperor of the Vast Heaven for bestowing merits, rewarding the gods and Buddhas who revere the truth, as well as us disciples, enabling us to continue writing the eighth volume of the Great Dao series in the future.
"Great Dao Buddha Mind" will hold its enshrinement ceremony and the submission of records to the Heavenly Court on the fifteenth day of the first lunar month next spring. Furthermore, broadcasting from the Main Hall has now commenced. We hope all students will become listeners, demonstrating respect for the spiritual provisions of the Main Hall. By pooling everyone's strength, we can bring deep gratification to all the teachers.