Dadao Series — Book 9
English Edition · 大道見性
◆ Prefaces ◆
Autumn Equinox, Dingyou Year
September 2017
The Ninth Volume of the Great Dao Series Celestial Book—*Insight into the Nature in the Great Dao*, embodies the fundamental function of "insight into the nature" in Buddhism, integrated with the "New Consciousness-Only Doctrine" of the Chongxin Sect lineage. It offers all virtuous practices in religion a path for profound growth. This work not only facilitates the realization of the efficacy of "insight into the nature" but also elevates religious faith to greater heights, deepening the comprehension of "insight into the nature" itself.
The Table of Contents of the ninth volume of the Great Dao Series, *Great Dao: Seeing Nature*, is as follows: It begins with Clarifying the Purpose, followed by the Seeding of Awakened Nature, the Screening of Awakened Nature, the Purification of Awakened Nature, the Purity of Awakened Nature, Lighting the Heart Lamp, Manifesting Buddha Nature, the Disposition of Buddha Nature, the Disposition of Demonic Nature, the Malignancy of Demonic Nature, Buddha Nature and Demonic Nature, Innate Nature and Buddha Nature, thereby distinguishing different natures and essences.
Then from the human realm, turn inward toward the heart: the Heavenly Heart and Heavenly Nature, Heavenly Nature and Self-Nature, Original Heart and Self-Nature, the causal seeds of spirituality, the gradations of spirituality, the distinctions of spirituality, the purity and defilement of spirituality, the dual taint of defilement and purity, the essence of virtue, the cultivation of virtue, the forging of virtue, the inexhaustibility of virtue, one's own Suchness-Nature, Self-Nature and Suchness, the true reality of Suchness—all these become fine distinctions.
Each human being is, to themselves: the True Suchness of Buddha-nature, the True Suchness of Demonic-nature, the True Suchness of Buddha and Demonic, the Switching between Buddha and Demonic, the Utmost Truth of Heart-nature, Awakening and Attaining the Fruit, the Thorough Penetration of Spiritual Awareness, and *The Great Dao Reveals the Nature* – the Mind-Seal Dharma Gate, among thirty-six chapters. This kind of affinity is of great benefit to religious believers, as it inevitably reflects each individual’s actions in shaping all future outcomes.
To discuss the kindling of the heart's lamp, it is to offer sentient beings, while cultivating in the human realm to manifest their Buddha-nature, the essential understanding: how should the heart's lamp be kindled? One must clearly realize that one's own methods can yield genuine results. In this way, one can construct in the present moment, through the methods personally realized, accumulating step by step.
Manifesting Buddha-Nature: If one cannot discard the various defiled consciousnesses and impurities of the Eighth Consciousness, it is difficult to achieve the purpose of manifestation. When one finds it hard to abandon defiled thoughts and when these manifest in the workings of "karmic retribution," how can one manifest Buddha-Nature? And what is the purpose of such manifestation? Only when there is a genuine and concrete necessity can one truly benefit from it!
All "causes, conditions, and karmic retributions" in the human world must be fully resolved and understood! To elevate one's own nature is to embody the experience of "manifesting true suchness and revealing Buddha-nature." Sentient beings in this very moment most earnestly aspire to achieve this goal and action. In this genuine process, it is essential to ignite the bright lamp within the heart, for this is the essence of "illuminating the mind and perceiving true nature."
"Lighting the Heart's Lamp to Illuminate Buddha-Nature" must be implemented with precision and without delay; otherwise, numerous karmic obstacles of demonic hindrances will manifest. While comprehending and embodying all worldly phenomena, one must simultaneously construct in the present moment and understand how to truly "light the heart's lamp and illuminate Buddha-nature."
To manifest the essence of Buddha-nature, one must first completely resolve external causes and effects, and it is essential to repay all karmic debts in order to be free from burdens. Only then can there be an opportunity for elevation. Moreover, to truly transcend, one must contemplate the upward growth of one’s own spirituality, realizing in the present moment how challenging it is to ignite the inner lamp of the heart!
First, establish a genuine process of experiential realization, rather than relying on hearsay.
Second, allow yourself to accumulate genuine experiences in the human world.
Third, how should one dissolve the manifestations of "cause and effect, karmic obstacles" while simultaneously clearing and resolving them? It is essential to fulfill the sacred duties entrusted by the Mandate of Heaven.
Fourth, the growth of knowledge and wisdom is attained through daily life.
Fifth, one must strive to fulfill one's duties with perfection and "complete fulfillment" in practice.
Sixth, to fully attain the stage of authentic provisions, one must exert diligent effort in the stage of perseverance, ultimately achieving the accomplishment of the "stage of perfection." This represents a genuine ascent beyond one's own cycle of rebirth.
Igniting the Heart's Lamp: It is a construction of all "true principles" in the present world. It is essential to proceed from the perspective of "New Consciousness-Only Theory," drawing experience from the Chongxin lineage's "Consciousness-Only theory, Consciousness-Only concepts, and Consciousness-Only practices." This clarifies how to construct and how to achieve personal growth, enabling one to personally realize and comprehend.
Often, when one finds it difficult to attain clear personal realization, and the present moment fails to reach the genuine application of truth, one becomes swayed by numerous scriptures and textual obstructions. Even worse, one may become confused and hindered by the classics, unable to embody the true practice of "lighting the heart's lamp." This necessitates the accumulation of extensive, penetrating experience.
If one can transcend the constraints imposed by the literal interpretation of the classics and aspire to "ignite the inner lamp," it becomes relatively easier. By drawing practical wisdom from the experiential realization within the classics, one can also avoid being confined by textual limitations. Achieving "seeing one's true nature" then becomes more attainable, allowing for a swifter clarity of one's original mind and inherent nature! This constitutes genuine growth.
"Understanding the Heart and Seeing the True Nature" is a path of growth and elevation upon entering religion. This condition is also more effective for all the good virtues and moral qualities of humanity; it likewise makes "enlightenment" more accessible. Although it falls significantly short in attaining "realization of the fruit," if one fails to comprehend the essence within this cause and condition, it will result in great inadequacy—caution is advised!
Inscribed by Zen Master Li Xin Guangming
Preface to the Republication of The Great Dao Reveals Our True Nature
The Great Way Reveals Our True Nature  Editorial Journal
◆ Decrees & Forewords ◆
接旨著書
## Wuji Yuanjun  Ma Xiangu
With unwavering diligence and courage, neither slacken nor neglect,  
May it be completed soon and promulgated to benefit the world for ages.
◆ Prefaces ◆
Autumn Equinox, Dingyou Year, September 2017
When the true Dao descends from Heaven and is transmitted to the human world, it carries with it a genuine meaning that can be comprehended through one's own actions and conduct. The distinction between good and evil lies precisely in the differentiation of "purity and defilement." It is the function of the self-nature's "purity and defilement" that guides one's conduct in the present life. Within such conduct, human factors are distinguished.
All virtuous deeds and benevolent acts in the human world are fundamentally rooted in "human artifice." Simultaneously, through education and moral cultivation, any religion can attain realization and clarity. If transcendence remains unattainable, it becomes essential to understand one's own spirituality, precisely by discerning from habitual tendencies the roles and functions of human beings.
Purity and Defilement: Sentient beings are precisely engaged in an act of rowing against the current. How can one grow through this adversity? In each successive occurrence and interaction, adversity can serve as an enhancing condition. Although rowing against the current is relatively strenuous, it can be realized within the human world—each individual’s function, efficacy, and benefit.
Smoothness, fulfillment, and auspiciousness: these are all goals pursued by sentient beings, and in the human world, there is nothing inherently wrong with such pursuits. From human experience, it becomes clear that "only by enduring the most bitter hardships can one rise above others"—an insight that also serves as a cautionary reminder for genuine practitioners. Yet, behind this, one must understand the accumulation of experiences rooted in "suffering."
It must be formed through the human experiences of birth, existence, change, and extinction; formation, existence, decay, and emptiness; joy, anger, sorrow, and happiness; as well as parting and reunion—only then can one truly understand that the journey toward inner peace requires the growth gained through learning and experience. If one merely dwells on the practice of "attachment," what can truly be achieved?
Purity and Defilement: Both exist within the individual’s present existence. Yet one places oneself between these two states. If one cannot elevate oneself, then one must support oneself in the midst of descent—this is correct. As for the various actions in the human world, it is precisely to distinguish between “purity” and “defilement.” How should one act for oneself? And how should one proceed?
What can serve as provisions for ascension? When one seeks to attain such a state, it remains uncertain whether sentient beings possess the wisdom and experience accumulated for it. Otherwise, achievement is difficult! If one merely clings to some merits or accomplishments, they will inevitably be imprinted in the eighth consciousness, making it impossible to break through the obstacle of one's own "non-action."
How many transgressions, karmic obstacles, and calamities have been committed in the human world? Yet one remains utterly incapable of clarity toward oneself, and even finds it difficult to examine one’s own conscience. Moreover, defilements grow within this very state of being: when performing even a minor good deed for humanity, one clings to it in memory; yet when committing wrongdoings, it becomes exceedingly hard to engage in self-reflection or undertake any act of introspection.
One will then grow amidst defilements. Regardless of which religious sect or lineage one enters, it is difficult to genuinely elevate the fundamental cause. Precisely because one cannot fully embody the function of experience, and fundamentally struggles to apply experience for growth, as personal actions remain solely within defilement, it becomes challenging to maintain the enduring power of purity and defilement, as well as to transform their functions and effects.
To comprehend the human world, if one cannot break through defilements, it will be difficult in the future to achieve "manifesting true suchness and realizing Buddha-nature." This is also a rather cruel circumstance for oneself. Moreover, all sages, immortals, and Buddhas do not wish sentient beings to sink into the five turbidities of the evil world. Thus, they propagate teachings everywhere and establish halls in all places, performing the function of guiding and transforming beings.
How can sentient beings draw near to achieve their own upward elevation? Moreover, "defiled consciousness" is an act of being obscured by dust. In the human world, it is impossible to fully comprehend or clarify this. Due to the defilement obscuring oneself, layers of dust accumulate, making it exceedingly difficult to dissolve. Often, amidst this dust, it is hard to cleanse with "clear water or dharma water."
One can possess a fundamental capacity for self-elevation and transcendence. The key lies in how to bring down the process of "awakening to the Dao" to benefit oneself and all sentient beings. This constitutes the true function of "enlightenment." It is essential for compassionate individuals to apply their own experiences of "illuminating the mind through embodied realization" and "tracing the source of seeing one’s true nature" in order to truly reap the benefits.
It is essential to understand how both oneself and sentient beings can benefit, and how to apply the function of downward transformation. This allows "enlightenment" to be practically manifested. In the past, when the Sixth Patriarch, Master Huineng, attained enlightenment, he not only accumulated causal qualities over many lifetimes, but even after "realizing the mind and seeing the nature," he remained an ordinary person. Thus, it is still necessary to engage in the activities of sustaining life and nurturing existence.
Imprinting in one’s own heart the “utmost truth of the mind-nature” and the “thorough clarity of spiritual awareness” constitutes the original intent of the work *The Great Dao Reveals the Nature*. This can benefit both oneself and all sentient beings. For one who has already attained “enlightenment,” the state of mind differs—how then can one achieve the transcendence of sentient beings? In the process of one’s own “illuminating the mind and seeing the nature,” there is a genuine and thorough understanding.
The illumination of the mind and realization of one's true nature is the process of embodying and verifying the self-nature. If one cannot merge with heaven and earth, the cosmos, the void, and the Wuji, enlightenment remains merely a personal experiential process. If one can become one with heaven and earth, the Wuji, the void, and the cosmos, then the true meaning can be revealed through the final gateway of the "Heart-Seal Dharma," and moreover, it can be fully manifested in the present moment.
Master Lixin Guangming inscribed at
Preface to the Republication of the Ninth Volume of the Dadao Series
_The Great Dao Reveals Our True Nature_　Foreword
◆ Decrees & Forewords ◆
接旨著書
## Namo the Tathagata of the Correct Dharma and Brightness
◆ Decree ◆
完書繳旨
With unwavering diligence and courage, never slacken or neglect, never fail to live up to the future works anticipated by the Mother's heart—the celestial texts of the "Great Dao Series"—so that they may be more widely propagated.
◆ Decrees & Forewords ◆
接旨著書
## Nanping Daoji Ancient Buddha
June 2, 2000  
The 1st Day of the 5th Month, Gengchen Year (Friday)
The Great Tao Series, Volume Nine: Reverently Receiving the Sacred Decree for Its Bestowal
Promoting the True Teachings of the Buddha's Heart School  
Awakening to the Profound Realization of Life's Essence
Reverently Receiving the Mandate to Compose the Scriptures
Tonight, we once again receive the Sacred Decree from Wuji at the Hall, continuing the ninth volume of the Great Dao Series. It is commanded that the Venerable Great Dao Celestial Worthy of the Void, the Silver Brush, and the Venerable Luo Celestial Worthy, Imperial Messenger of the Void, from this Hall, shall receive the arrival at thirty li away. It is also commanded that the Immortal Maiden of Void Spiritual Assembly and the Immortal Maiden of Void Colored Spirit from this Hall shall receive the arrival at twenty li away. All other divine beings, Buddhas, virtuous disciples, and cultivators of the Wuji Great Dao Institute shall line up in order to receive the arrival, ensuring no breach of decorum!
The Great Dao Series, Volume IX: "The Great Dao Reveals Our True Nature"  
A Sacred Mandate to Compose This Book
◆ Decree ◆
完書繳旨
What We hope for is that you shall strive diligently and courageously, advancing bravely to set an example for all beings.
◆ Decrees & Forewords ◆
接旨著書
## Homage to Mahāvairocana Buddha
June 6, 2000  The Fifth Day of the Fifth Month, Gengchen Year (Tuesday)
Before the Limitless Throne serves the Imperial Mother  
The Nine Heavens’ Mystic Maiden, Immortal Lady, in harmony.
Daoyi Announces the Sacred Teachings, Volume Nine　　 The Great Dao Series, Authored by Chang Yuan
By the sacred decree of the Wuji Laomu, we have come to this hall to proclaim the following. All spirits and mortals, bow in reverence!
Imperial Edict Proclaimed
Respectfully Presented
The Great Celestial Mother of Wuji Proclaims Her Sacred Decree:
The Mother resides in the sacred realm of Li Tian, gazing upon the sentient beings of Jambudvipa as they sink into delusion and yearn for return. She is deeply concerned about how to guide them back to the realm of their innate true suchness. Thus, she often descends to the mortal world to bestow teachings and educational courses, all for the purpose of enabling all her spiritual children to comprehend the truth and ascend.
Therefore, through self-nature's self-deliverance, one returns to gather together at the Mother's countenance, rejoicing in the Dragon-Flower Assembly, beholding the utmost truth of inherent nature. The Mother observes with virtuous decree the Dao lineage of Chongxin Hall. Since its inauguration on the first day of the eighth month in the Bingzi year, it has authored the Great Dao series of celestial books, completing a total of eight volumes. All expound the truth to enlighten sentient beings, universally receiving acclaim.
Now! We continue with the ninth volume of the Great Dao series, titled *Great Dao: Seeing the Nature*. Within the clarity of mind, we come to understand that in seeing the nature, how should one manifest one's own original spirit? To attain the fundamental essence of seeing the nature for oneself, and for all sentient beings, we offer guidance on the essence of "clarifying the mind and seeing the nature," to transcend and return.
The Destiny School is led by the Ancient Buddha of the Southern Sea as the primary composing immortal Buddha, with the high sages of the three realms as the accompanying composing immortals. Upon receiving the decree, they shall commence the composition, aiming for early completion as the priority. Under the guidance of the Principle Child, the Chongxin Dao Lineage of the Mother shall accomplish volume after volume. Regarding *The Great Dao Reveals Nature*, it is precisely for oneself and all spiritual children to manifest their own Buddha-nature and ignite the lamp of the heart.
It is precisely in the present moment—not by placing hopes in the future or awaiting another lifetime to achieve fulfillment—that one fulfills the heartfelt longing of the Mother, who eagerly awaits the early return of all to the "Wuji Celestial Homeland, the Land of Ultimate Bliss, the Void Heavenly Realm, the Great Cosmic World," enabling one to transcend the achievements one has attained.
Do not betray the Mother's will, forge ahead with courage
The Limitless Sacred Mother Proclaims Her Sacred Decree
The Confucian School of Sacred Teachings  
The True Buddha Heart Sect  
The Wuji Great Dao Academy  
The Yi Decree Chongxin Hall
The hour of Xu, the first day of the fifth lunar month, in the Gengchen year of the Heavenly Cycle
Excellent! The proclamation is now complete. I sincerely congratulate all deities, Buddhas, and virtuous beings of Chongxin for their unwavering dedication. Their continuous compilation of each volume of the celestial texts truly establishes them as the pillars of the Great Dao lineage under Heaven's grace. This work shall guide countless sentient beings and spiritual children toward their ultimate return, thereby consoling the Heavenly Mother’s heart, which longs tearfully for her beloved children. I now return to the Wuji to deliver this decree.
Before the Wuji Throne  The Immortal Maiden Jiutian Xuannü
## Ancient Buddha of the South Sea
June 9, 2000  
The eighth day of the fifth lunar month, Gengchen year (Friday)
With reverence we receive the Sacred Grace of the Imperial Mother descending,
Once more we welcome the Jade Decree from the Vast Heaven arriving.
The Confucian Tradition and Sacred Teachings Spread Enlightenment  
The True Buddha Heart School Intimately Reveals Buddha-Nature
Tonight, the sacred proclamation from the Wuji has been fully transmitted in the hall. Shortly, we shall continue to receive the Jade Decree from the Heavenly Court for proclamation. It is commanded that the City God Emperor of this hall, along with the Wuji Second and Third Pass Emperors, shall receive the imperial carriage twenty li away; the Heavenly Holy Mother and the Bodhisattva Guanyin are commanded to receive the carriage ten li away. All other deities, Buddhas, students, and the spiritual cultivation scholars of the Wuji Great Dao Institute shall line up to await the carriage, ensuring no breach of decorum!
The Celestial Venerable of the Void  The Sacred Emperor of Literary Balance
## Ancient Buddha Nanping Daoji

English Translation:
June 16, 2000  
The fifteenth day of the fifth month in the Gengchen year (Friday)
With jade decree from Heaven's grace I descend,  
Amidst the hymns of blessing, I descend.
The Great Dao Series: A New Work  
To Illuminate the Mind and Realize One's Nature Is the Root Cause
This night, I reverently bring the sacred Jade Decree of the Heavenly Court to the hall for proclamation. All spirits and mortals bow in reverence!
Jade Decree: Commence Reading
Respectfully Received
The Great Heavenly Lord of Jade  
The Mystically Numinous and Most High Emperor  
Jade Decree Proclaims:
I reside in the Hall of Numinous Heaven, observing the myriad religions in the mortal realm. Their doctrines are complex and intricate, leaving me uncertain of how to elevate the innate spirit of sentient beings. How, then, can one manifest their own Buddha-nature? Yet, obscured by worldly dust, it is difficult for all to attain transcendence. Therefore, the Supreme Heaven selects pillars of talent—those with great vows and power to propagate the teachings—to accomplish and guide this pivotal opportunity.
Upon the recommendation of the Supreme Emperor of Literary Merit, the Southern Heaven’s Sovereign, the Chongxin lineage and its wise scholar Li Bi have been found to possess a profound primordial vow and inherent capacity, fully worthy of undertaking the sacred mission of the Great Dao. With great delight in Our heart, following the decree issued on the first day of the eighth lunar month in the Bingzi year of Chongxin to establish the hall, the compilation of the "Great Dao Series Celestial Texts" commenced immediately. To this day, eight volumes have been completed!
The Dragon Heart was greatly pleased, and once again bestowed the ninth volume of the Great Tao series for revelation, titling it: *Great Tao: Revealing the True Nature*. He commanded that Ancient Buddha of the South Sea serve as the chief composing immortal Buddha, with the exalted beings of the three realms as assisting composing immortal Buddhas. Upon receipt of this decree, they were to commence composition immediately, without restriction of time, striving for early completion to fulfill the expectations of Heaven and guide all living beings in “returning and transcending”!
The Da Dao series serves as a guiding template for the multitudes of today—as a beacon, a goal, a path of learning, and a means of transcendence. It is a model for "growing" and "achieving" within the mundane world, rather than placing hope in future lives or distant rebirths for accomplishment. Without this approach, transcendence becomes exceedingly difficult!
To achieve the future and return to the origin, it must be accomplished through "self-nature self-deliverance" and "the Buddha cannot deliver one"—this is the true reality. It is precisely about achieving by oneself, elevating by oneself, and transcending by oneself. Moreover, Shangcang bestows abundant resources and teaching materials as practice models, all for the purpose of enabling sentient beings to achieve themselves! This is earnestly hoped for!
Imperial Commissioner: The Old Man of the South Pole
## Ancient Buddha Nanping Daoji

English Translation:
June 20, 2000  
The 19th Day of the Fifth Lunar Month, Gengchen Year (Tuesday)
The Jade Emperor, the Supreme Celestial Worthy, the Mystically Numinous, Most High God, issues the Jade Decree to
The Sacred Teachings of Confucianism  
The True Heart School of Buddhism  
The Wuji Great Dao Academy  
The Yichi Chongxin Hall
The hour of Xu, the first day of the fifth lunar month, in the Gengchen year of the Celestial Cycle.
The Jade Decree has been fully promulgated! We congratulate all deities, Buddhas, and virtuous beings of Chongxin for receiving the affirmation of the Heavenly Realm through the compilation of the *Great Dao Series* celestial texts. This is a truly glorious achievement for Chongxin, for all sentient beings, and for each individual involved!
In the future, gradually achieve oneself through one's own efforts, elevate and accomplish oneself through self-guidance—not relying on the salvation of immortals and buddhas, but through actual realization. Excellent! Congratulations to Chongxin for continuing the ninth volume of the Great Tao series! I shall now return to heaven to fulfill my divine mission. Until we meet again.
Venerable Master Xukong – Namo Venerable Xukong, Ancient Buddha of Supreme Virtue in the Human and Celestial Realms
## Ancient Buddha of the South Sea
June 23, 2000  
The 22nd day of the fifth lunar month, Gengchen Year (Friday)
Subtle truths are conveyed through the tangible and intangible realms of humanity,  
While the virtue and grace of heaven and earth revolve in the void, imparting profound meaning.
On the stage we encourage each other to grow,  
In the human world, joys and sorrows are intertwined.
Tonight, we respectfully receive the Sacred Decree of the Wuji Huangmu and the Jade Decree of Haotian in the hall, continuing the ninth volume of the Great Tao series, *Great Tao: Seeing the True Nature*. This is a clear affirmation from the Heavens for the Chongxin Tao lineage, achieved through the unwavering determination and meritorious virtues of the Patriarch Li Bi. Therefore, special commendation and encouragement are bestowed!
Although humanity faces numerous hardships and tribulations, those that can be overcome through human effort—and moreover, are constructed and modeled upon "self-nature's self-deliverance"—truly enable one to be free from attachments. To be accountable to Heaven is a great honor. In all endeavors of this hall, without the unwavering determination of the Principal of the Rational Pen, how could the Chongxin Dao lineage have achieved what it is today?
To truly attain the "Confucian Sacred Teaching and True Buddha Heart School" bestowed by Heaven, one must understand that all hardships are indeed a form of tempering and a trial. Only by passing through them can one be responsible to oneself and to Heaven. Moreover, it is through tribulations that one grows, ensuring abundant resources in the future—namely, the possession of boundless blessings, virtue, and wisdom! Take encouragement! Take encouragement!
Adversity reveals true affection, and bitterness contains the sweetness of cause.
Knowing mutual dependence
Yields more abundant fruits.
Preface
## Ancient Buddha Nanping Daoji

English Translation:
June 30, 2000  
The 29th Day of the Fifth Lunar Month, Gengchen Year (Friday)
Namo to All Sentient Beings Reciting the Heart Sutra  
Right Dharma Brightness Tathagata Personally Attests
The Buddha descends in sequence to convey sincerity,  
Understanding the fundamental conduct of the human heart.
Preface I
As the ninth volume of the Great Dao series, *Great Dao: Seeing the Nature* is a work of the Confucian Sacred Teaching and the True Buddha Heart School. It guides practitioners from the stage of illuminating the mind into the direct realization of their own true Buddha-nature. This is achieved by relying on one’s own foundation for attaining great causes and conditions, and further, within the “world of sentient beings,” verifying one’s cultivation through what one genuinely embraces and delights in.
One must also transform and act through self-cultivation. How can one "ignite the heart's lamp to illuminate the Buddha-nature"? Only then can there be a genuine foundation for ascension. It is essential to understand that one must achieve in this present life, rather than placing hopes on attaining in the next lifetime. Otherwise, it becomes difficult to accomplish self-transcendence!
To perceive one's own true nature is precisely the process and goal attainable by all "sentient beings." It enables one to grow and transcend, allowing both oneself and all beings to truly "comprehend the truth and understand the true meaning." It also encourages the integration of the "philosophical principles of Buddhism, Daoism, and Confucianism" within oneself.
Do not merely adhere to one's own religion while rejecting the merits of others. One should attain equal Buddha-nature, equal faith, and equal practice among all religions, without distinction between self and others. By manifesting one's own causal conditions for upward elevation, one must not discriminate among any religious sects or lineages. All are thus one, and only this is the true nature of reality!
The Essence of Seeing One’s True Nature: One must be able to attain the vision of one’s own true suchness and understand how, while in the stage of accumulating provisions, one can “grow and realize” it. How does one proceed from practice and diligence to perfection, and then enter into transcendence? And in the present age of decline, how can one still achieve the vision of true nature? It is essential first to illuminate the mind, to clearly comprehend one’s own original mind.
One must first comprehend the original mind of heaven, earth, and all things before it becomes possible to understand one’s own original mind. Only then can realizing one’s true nature be achieved with relative ease. Otherwise, if one finds it difficult to understand even one’s own original mind, how can one possibly perceive one’s inherent nature? It ultimately depends on how one attains this understanding and how one accomplishes it—only then does it become genuine and true.
Namo Zhengfa Ming Rulai Buddha – First Preface Bestowed Upon
The Confucian School of Sacred Teachings
The True Buddha Heart Sect
The Wuji Great Dao Academy
The Yichi Chongxin Hall
The hour of Xu, the fifth day of the fifth lunar month, in the Gengchen year of the Celestial Cycle.
Chapter One: Revealing the Purpose and Clarifying the Meaning
## NAMO ANCIENT BUDDHA DIPAMKARA
July 4, 2000  
The third day of the sixth lunar month in the Gengchen year (Tuesday)
Preface II
Nankai Dadao ferries all beings across,
Enabling realization of life's truth to be known.
Immeasurable virtue arises from self-cultivation,
Clarity and upward progress are demonstrated through philosophical principles.
The merit of the barrier illuminates the self-mind,  
Rightly transforming sentient beings in the human realm.
All under heaven is worthy of love
Humanity must have genuine practice
The Dao and virtue originate from the inherently upright heart-body,  
Heart resonating with heart naturally awakens its innate brilliance.
Immortals and Buddhas must descend to the mortal realm,  
Cleansing the karmic obstacles of every dust.
Salvation of all beings lies in one principle  
The principle reveals profound mysteries to save all beings
Cause and effect are all man-made,  
Dispelling right and wrong, one awakens to the Zen mystery.
Li Hua, through the affinity of human life’s origin,  
May ascend and receive the grace of Heaven.
The Cause of Honoring the Heart is No Trivial Matter
Each Volume of the Great Dao is Profoundly Penned
Cultivating the Universal Transformation Great Dao leads to attainment,  
Achieving causes and conditions that are even more extraordinary.
With principles as brush and steadfast will, one seizes the chance to realize the Dao,
Transforming it into great love that benefits all living beings.
The wondrous Dharma spreads and flourishes once more,  
As immortals and Buddhas across the void bear witness together.
To comprehend the instincts of life
Is to surely witness the grace of Buddha-nature.
The cosmos descends into the City of the Sea,  
The lotus of Buddhahood reveals the wondrous truth.
Awakening to Return to Heaven's Chariot　　
Transcendent Homecoming Inevitably Achieved
The Ancient Buddha Nanping Daoji Delivers the Second Preface at
Confucian Sacred Teaching  
True Buddha Heart School  
Wuji Great Tao Academy  
Yi Chi Chong Xin Hall
The Hour of Xu, Fifth Day of the Fifth Lunar Month, in the Year of Gengchen of the Heavenly Cycle
Chapter Two: Awakening the Seed of Consciousness
## Namo Ancient Buddha Dipankara
July 7, 2000 The sixth day of the sixth month in the Gengchen year (Friday)
Preface Three
Jambudvipa, the continent of continents,  
Within it lies Zhonghua, the central splendor,  
From the lineage of Hua descends the realm of Taiwan,  
Expanding its boundaries into the vastness of emptiness.
The Wuji issues the decree,
The decree is revealed in the Peach Garden.
The garden spreads the eight virtues,
The virtues permeate all realms.
The Great Dao Series  
Chronicles of Yongfeng  
Bountiful Harvests and Prosperous Times  
Abundance Overflowing Day by Day
Daily Universal Transformation  
Transforming and Delivering Auspicious Edicts  
Edicts Command Reverence of the Heart  
The Heart’s Nature Is True Suchness
Thus spoke the Tathagata:  
Truth bears the boundless,  
The boundless connects the Great Dao,  
And through steadfastness, the Dao-heart arrives.
When the origin was first established,  
It established my true Buddha.  
The Buddha established the heart lineage,  
And through the lineage, one becomes Buddha.
Buddhism, Confucianism, and Daoism — each a distinct teaching lineage;  
Confucianism as the ancestral tradition — this tradition promotes the sacred teachings;  
The sacred teachings disseminate widely — their doctrines descend universally.
Heavenly texts descend,  
Volumes hold Zen's mystery,  
Moments become teachings,  
Nurturing virtue's vastness.
The Practice of Mahayana Buddhism  
Manifests the Consciousness of Esoteric and Exoteric Teachings  
So Profoundly Deep Within My Heart  
That the Heart Merges with the Great Dao
The Dao Transforms Mundane Dust,  
Dust Particles Are Consciousness-Only,  
Consciousness Seeds Perceptual Thought,  
Right Mindfulness Illuminates Insight.
Behold My True Suchness,
Ever Unfolding in Constant Revelation,
Revealing Grace for All Beings,
In Life’s Transformation, True Nature is Seen.
Nature is like the Tathagata,  
Coming and going through heaven and earth.  
The earth is guarded by virtue,  
Sheltering and nurturing all creations.
This treatise is compiled as a treasury,  
A treasury of writings to aid all beings.  
All souls shall attain realization,  
And come to follow the natural order.
Preface Blessings  
May blessings abound for all sentient beings  
May emotions bear witness to the void  
May emptiness follow the path of Yingnan
In the Jambudvīpa continent,  
Heavenly scriptures are composed,  
Virtue permeates all sentient beings,  
Embracing every living soul.
Humanity harbors love, heaven and earth hold affection.  
The Chongxin lineage of the Dao, the true Buddha-heart school.
The Great Dao Series contains the Celestial Texts. The Heart School of the Great Dao transforms all sentient beings.
Transcend and return, 
Inevitably attaining Heaven and Earth. 
All sentient beings 
Can bear witness.
The Great Dao of Wuji  
Spreads the Dao across the Four Seas  
Sea and sky merge into one hue  
Hue, mind, and true suchness are one
The Suchness of the Original Essence
The Essence and Function are Truly Existent
Emptiness and Reality are the True Appearance
Appearance Arises from Self-Awakening
Prove Your Own Spirit  
The Spirit Is Originally Limitless  
Limitless Is the Height, Profound the Grace  
Profoundly Attaining Heaven and Earth
Earth gives birth to all things,  
Each thing has its purpose.  
Utilize this virtue-opportunity,  
Seize the moment for teaching.
Nurture and transform all people
The masses receive blessings
Bless our reverent hearts
Hearts true, truth true
Truly propagating me, I become myself.  
I align with the heavenly heart,  
Heart and heart in perfect resonance.
Seal the Heart, Seal the Truth  
Truly a Labor of the Heart  
Heart upon Heart, Accomplishing One Another  
Accomplishing All Beings
Great virtue arises in life
Virtue permeates heaven and earth
The earth is guarded by virtue
Sheltering all mortal dust
When dust and grime are cleansed,  
The causes of karmic hindrances are removed.  
When causes and conditions arise anew,  
Life moves toward transcendence.
Transcendence then I realize,  
Realizing the Way is empty void.  
Empty and void,  
It is also the ultimate nothingness.
Namo Mahavairocana Buddha – Third Descent Preface
Confucian Sacred Teaching  
True Buddha Heart School  
Wuji Great Tao Academy  
Yi Decree Chongxin Hall
The hour of Xu on the fifth day of the fifth lunar month in the Gengchen year of the Heavenly Cycle
Chapter Three: Screening of Consciousness

The fundamental purpose of the Great Dao Series Classics is to guide all beings toward enlightenment. However, not every being possesses the same capacity for awakening. Therefore, the process of "screening" becomes essential. This screening is not a selection based on status, wealth, or power, but rather an inherent filtration of one's own consciousness and spiritual roots.

Those with pure hearts, sincere intentions, and profound spiritual roots will naturally resonate with the teachings. Their inner light will be ignited, guiding them forward on the path. Conversely, those burdened by excessive desires, attachments, and defilements will find it difficult to comprehend the true meaning, as if separated by a thick fog. This is the natural law of the screening of consciousness—it is fair and autonomous, determined by one's own heart and actions.

The screening occurs in every thought, every action, and every moment of life. Cultivating a compassionate heart, upholding integrity, and diligently practicing are the keys to passing through this screen. The Great Dao is impartial; it screens out the impure and illuminates the genuine.
## Nanhai Ancient Buddha
July 14, 2000 (Friday), the thirteenth day of the sixth lunar month in the Gengchen year
Nanhai's Compassion Ferries All Souls  
Ancient Buddha Descends to Illuminate the True Nature
Chapter One: Clarifying the Purpose and Meaning
The Great Dao Spreads with Novel Principles
"Clarifying the Heart-Mind": It is precisely the understanding of the actions appropriate to the human world, entering into the fundamental causes and conditions for seeing one's true nature, that allows one to clarify and personally realize through one's own spirituality. In the course of existence within the human world, by manifesting this understanding, one can comprehend one's "original heart-mind and intrinsic nature." This enables entry into the vision of one's original spirit, and further, through spirituality, to manifest the fundamental cause of Buddha-nature.
It forms a virtuous cycle for oneself and all living beings, and holds significant meaning for one's own achievements. Understanding that human growth through religious learning can lead to either ascension and transcendence in the future or repeated reincarnation in the next life reveals the importance of cultivating all practices!
"Seeing One's Nature": It is to witness within one's own fundamental nature the complete manifestation and clear comprehension of the evolutionary process of all sentient beings in heaven and earth. Not only can one thoroughly realize and verify one's own place in the cosmic evolution, but one also comes to understand that this is equally true for all sentient beings. Furthermore, toward all sentient beings—whether "movable or immovable"—one can attain the clear awakening of their own inherent nature.
The process of illuminating the mind culminates in realizing the fundamental origin of seeing one's true nature. To understand the root cause of seeing one's true nature, one must recognize that for sentient beings, it not only elevates but also enables transcendence. Moreover! For the world of sentient beings, this represents a profoundly benevolent manifestation, granting humanity the unity of all beings as such, and further allowing human beings to achieve transcendence.
"Opening the Doctrine": It is precisely the beginning of the manifestation of all causes and conditions. Each volume in the Dao Series carries a unique significance, starting from the ninth volume, each book unfolds its teachings step by step. Moreover! The entire series delves into the subtle principles and wisdom, enabling one to comprehend the process of cosmic evolution, thereby merging with "the clarity of insight into one's own true nature."
It presents a different mode of expression compared to the works of past religions. This perspective enables one to perceive one’s own nature—how to ignite the lamp of one’s own heart. It can be fully realized in the sentient world right in the present moment. This is precisely what is essential. Regardless of location, environment, time, or space, one can always perceive one’s own nature.
"Clarifying the Mind" refers to the experiential process of attaining enlightenment, while "Seeing One's Nature" is about understanding oneself. The true essence lies in how to achieve "lighting the heart's lamp to illuminate the Buddha-nature"! However, "Clarifying the Mind" and "Seeing One's Nature" are two distinct stages and should not be conflated. It is precisely through "Clarifying the Mind and Seeing One's Nature" that the fundamental realization is fully manifested!
"Clarifying the Meaning": Regardless of which sect or school of cultivation one follows, does one truly understand the fundamental source of attaining clarity of mind and realizing one's true nature? If it is difficult to verify the cultivation methods of the past in the present moment, it becomes nearly impossible to transcend the fundamental source. Moreover, the true meaning of past cultivation practices is also challenging to apply in the current era of technology.
It should be understood! All that one realizes through religious faith is achieved through the scriptures and the teachings of predecessors. However, if one merely regards the scriptures as "expedient means," and if the teachings of predecessors also fall short of conveying the true meaning, it becomes difficult to offer sentient beings a genuine realization of the clarity within their own nature.
Moreover, transcending during the experiential process is exceptionally difficult to achieve. Most become entangled in external manifestations, and what is more, they may even become deluded by renowned teachers, blindly following their teachings. They fail to realize that in genuine practice, if one struggles to apply the "supreme truth principle" in action, it becomes equally challenging to attain self-awareness and comprehend the true essence of cultivation.
"Clarifying the Purpose": It is to enable people in their practice to avoid being solely misled by the obstacles of scriptural texts. Moreover! One must not be merely captivated by the words of renowned masters, but should wisely employ one's own wisdom to realize the truth through genuine methods of cultivation. Only then can one prevent oneself from being assailed by ignorance in the mundane world.
Furthermore, one must follow the teachings of the classics and enlightened masters, and must never lead the blind into the process of blindness! Blindness! Blindness! Moreover, in realizing the nature of mind through direct experience, it is essential to "ignite the lamp of one’s own heart." Otherwise, no matter how much merit one accumulates or how many followers one may have, it is impossible to break free from the constraints of the cycle of rebirth.
It is essential to understand that in practicing the true principles, one must not merely become entangled in the obstacles of scriptural texts or the discourses of renowned teachers. Instead, one must apply these teachings to the actual practice of the true principles. Only then can one avoid failing to establish the fundamental basis required for practice, which would otherwise make it exceedingly difficult to achieve transcendence and elevation in one's future growth.
It is only in the future or the next life that one may have the karmic conditions to resume practice. Moreover, those who give more generously in religious contexts will accumulate greater blessings in the future. Yet, precisely because of these abundant blessings, they may find it difficult to apply "wisdom" to develop the proper actions required for cultivation, thus creating a kind of delusion. What can be done about this?
The Original Intent of Opening Insight into One's Nature  
The Foundation of Religious Teaching and Propagation of the Dao
Enlightenment through realization and practice,
Principles clarified to comprehend the true meaning.
The Great Dao Series Unveils the Truth of Principle  
Enlightening the Mind to Attain the Essence of Nature
All works of Chongxin embody true wisdom,  
With principled writing, a bright future is assured.
If! Those who possess abundant blessings yet continue to create karma—does this not constitute an act of considerable cruelty toward sentient beings? Can you comprehend! Amidst all difficulties, one must understand that the writings of Heaven contain profound and special meanings, offering sentient beings in the future a fundamental cause for upward transcendence and elevation! Do you understand? Do you understand?
Chapter Four Purification of Consciousness
## Ancient Buddha of the South Sea
July 18, 2000 — The 17th Day of the Sixth Lunar Month, Gengchen Year (Tuesday)
Nanping Opens the Frontier to Cross Myriad Realms     Daoji Vast Virtue Governs Without Partiality
The Ancient Buddha proclaims the root of seeing one's nature,
And the causes of awakening are also chosen by oneself.
To understand the essence of mind and realize one's true nature, it is essential to recognize that this is achieved within the realm of awakened awareness. It also requires the accumulation of various enlightening energies in the process of sowing causes. Only then can one comprehend through "sowing causes" the fundamental conditions for realizing one's true nature. Moreover, it is necessary to clarify the realization of true nature with awakened awareness, which in turn facilitates the understanding of one's own enlightened mind and how to further elevate it.
Seeing the Nature: To truly understand oneself is to realize the true nature. Within the seeing of the nature, awareness is indispensable. If awareness is lacking, it becomes difficult to perceive and understand one’s own inherent nature. To manifest the Buddha-nature is even more difficult—indeed, far more challenging! To plant the seed of awareness within the seeing of the nature relies on the accumulation of past practices to achieve this.
Consciousness: It is the understanding of the true meaning of all heaven and earth and the fundamental source of all things. One must realize that the self-mind is attained through practical action in the body. By engaging in the process of experiential realization toward all sentient beings, one can achieve self-fulfillment. This allows one to plant the foundation of all causes and conditions within the awakened nature, and to comprehend the fundamental nature of sowing causes.
Consciousness: It must be realized within the human world. Moreover! One must personally experience the bitter-sweet process of existence, which is verified through the flavors of joy and sorrow. Amidst all orientations of survival, one must further ensure that, in the very moment of existence, one does not detach from the communal society of the human world. As for the process of living, it is about clarifying for oneself the "fundamental source of consciousness."
Consciousness: It is to personally experience the process of existence through practice, which involves action combined with numerous validations, verified from within: igniting the lamp of one’s own heart, and even constructing one’s inner world. However, if one detaches from the process of survival orientation and abandons the human process of nurturing life, it becomes difficult to accumulate experiential understanding of existence.
The nourishment and sustenance of the inner world arise from within, for the inner realm cannot be observed outwardly. It is constructed within the world of the primordial spirit, which is the work of purification and refinement. Through "purifying the heart, purifying thoughts, purifying intentions, and purifying consciousness," one should cleanse the inherent nature within the realm of mind, thought, and awareness. This allows one to delve into the depths of the soul and engage in the process of "refinement through purification."
Awareness – is the knowing of all orientations of existence, without leaping into emptiness through the experiential realization of the process of existence. In the human world, it must be understood that it is precisely impossible to detach from communal life. Even if one could separate from collective survival, how could one retreat to deep mountains or caves to purify oneself and live in solitary isolation? This is exceedingly difficult!
Therefore, when the World-Honored One sat beneath the Bodhi tree and gazed upon the morning star, he "realized the Way and enlightened the mind," thereby "awakening to all orientations." At times, he endured such hunger that he could not eat his fill. Such conditions for the body serve as the foundation for one's own survival orientation and the purification of the spiritual source. Hence, in the present moment, one must take action to preserve and cherish this body; it cannot be dismissed as a "stinking bag of skin."
Self-Nature – is the inherent cause and condition possessed by oneself, and it is also the fundamental essence that all sentient beings inherently possess. If one lacks this "essential nature of the origin," it means the absence of such a fundamental essence, and it becomes difficult to sustain life and activity. Therefore, the essential nature is the central pivot of all functions. In other words, this "essential nature" is the total source of one's own spirituality.
All that is Wuji, the Void, or the Cosmos, or the fundamental source within Heaven and Earth—in summary, this "Self-Nature" is the Mother of Merit and the Source of the Dao! Moreover, regarding the 'Nature-Entity,' which is the central pivot of all human activities and orientations, it is so in the human world, and likewise for all sentient beings across Heaven and Earth!
Without "self-nature," there would be no possibility of ascent and transcendence, nor would there be descent and downfall. It lies precisely at the boundary between ascent and downfall. Therefore, "self-nature" is the fundamental meaning of the source of the Dao and the mother of merit, which every individual inherently possesses. Furthermore, in the seed—that is, the fundamental nature of all conditioned phenomena—this seed cannot be sown to grow a tree.
The differentiation of seeds inevitably lies in the distinctions between good and bad, right and wrong, true and false, and upright and evil. It also involves the selection of seeds to be stored within the nature-body, which shapes one’s orientation toward survival—this is precisely what the seeds bring to fruition. Moreover, in the educational curriculum of human religions, who can shoulder great responsibilities? Who can only serve as substitutes? And who can truly accomplish deeds?
It is precisely through the selection process of seed causes that distinctions are made. To comprehend the original substance of seed causes, one may observe all future karmic connections within their hues, which relate to the pivotal points of future success or failure. The selection of seed causes constitutes the critical juncture determining future outcomes, distinguishing the initiation and interconnection of all causal relationships.
Inclusion of Causes—refers to the fundamental nature of all sentient beings, which is essentially a matter of "essence and function." It also lies in the principle that "seeds are the essence, causes are the function." The combination of seeds and causes: this constitutes the fundamental essence determining future outcomes of good or bad, success or failure. How, then, can one achieve self-realization within the interplay of seeds and causes? How should one select "what is superior, what is middling, and what is inferior"?
It also lies in human actions, where each shoulders significant responsibilities and duties based on their roles, and further, how should one fulfill their accountability to Heaven? It must be achieved through the causes one sows, allowing oneself to be shaped by the interplay of cause, condition, and effect. This enables the development of virtuous karmic entities, allowing oneself, throughout the process of growth, to accomplish the mission entrusted by Heaven.
Opening and Clarifying the Meaning: To understand the original intent of this book, one must know: How is it to be understood, and how is the "Seed Cause of Awakening" to be selected? The key lies in achieving what is chosen through this Seed Cause, for it is precisely this that determines the scale of future accomplishments. Thus, the superior practitioner can achieve, the middling practitioner can also achieve, and the inferior practitioner can likewise achieve—only the future results will differ in their efficacy.
How can one accomplish the sacred duties required by the decrees of Heaven? It lies in ensuring that every seed cause fulfills its mission. It also involves discerning, within human actions, how to bring them to the stage of perfection. Only then can one understand the nature of the material, distinguish future achievements, and recognize what level and fruition they represent.
Tonight, the revelation of "Awakening the Seed of Enlightenment" is not without profound reason and celestial design. How shall we explore it? How shall we verify it? How shall we put it into practice? It must be accomplished within the human world, using the methods of human existence. How then can we achieve perfection and widespread propagation? Only this constitutes the genuine realization of the Lotus Buddha Land, the Pure Land world!
To Expand and Uphold the Foundation of Heaven and Earth  
To Realize the True Meaning of the Lineage's Truth
Understand how to practice and uphold,  
With principles clear and flawless, free from doubt.
Awakening to the subtle workings of heaven and earth through compassion,
Inherent nature bears witness to the true meaning of the ultimate truth.
Seed Selection Can Distinguish  
The Physiology of Cause, Condition, and Retribution in Human Life
This verse! May it inspire all sentient beings together, enabling them to comprehend all matters and the workings of worldly phenomena, which yield different outcomes and distinctly manifest all levels of spiritual realms. It is precisely through human effort and transformation that one can truly possess "awareness" within "sowing causes," thereby elevating and transcending. Chongxin grows and expands within this very framework.
Chapter Five: The Purity of Awakened Nature
## Homage to the Ancient Buddha Dipankara
July 21, 2000  The 20th Day of the Sixth Lunar Month, Gengchen Year (Friday)
The Ancient Buddha Nanping Daoji Descends  
The Great Dao Reveals Its Nature, Truth Proclaims
Consciousness Sifting into Original Position　　Clarifying the Self-Heart to Dissolve Delusions
The state attainable through consciousness-based practice is precisely that which enables the selection of causes to manifest outcomes. Within the scope of human thought, there exist many veils of delusion. If influenced by past causes and present effects, and thus acting in the immediate moment, one often becomes lost in blindness, unable to transcend these limitations. This process involves making conscious choices among causes.
In constructing one's own understanding and clarity, it is essential to allow oneself to undergo a process of screening—how to purify, how to settle. One must, through the process of "purifying the heart, purifying thoughts, purifying intentions, and purifying consciousness," allow purification to grow. That is to say, as much impurity settles, so too will numerous experiences of existence be distilled.
It is precisely through the development of survival orientation that one can personally realize the fundamental causes and conditions of existence. Moreover, throughout the process of survival, everything is shaped by "impermanence." Impermanence serves as a means for self-cultivation and refinement in one’s survival orientation, while this orientation draws from the goals and purposes pursued by sentient beings to foster growth.
Furthermore, regarding one's own process of existence, if one cannot achieve orientation through action, it is precisely the relationship to the foundation of one's own survival. In the human world, growth occurs through such functions. It is essential to distinguish that life experiences must be personally realized, explored, and learned from, and through this learning, wisdom and understanding are expanded, leading to the growth of knowledge.
How does one come to understand, within one’s own spirituality, how to enter into the purification of awakened spirituality? This is the cause of awakened nature. Through understanding this cause, one recognizes that all sentient beings inherently possess this fundamental causal essence. Without this fundamental causal essence, there would be no spirituality, nor would there be Buddha-nature. In such a case, attaining "awakened nature" would be far more difficult—indeed, exceedingly so!
How can one ensure that the selections made by awareness are correct? It is essential that the act of selection itself embodies "a clear understanding of one's original mind and nature," enabling a lucid realization of the present moment. Whether in any single process or all processes, everything lies within the sowing of causes. How, then, can one utilize "cause, condition, and effect" to facilitate this?
Thus, one can realize and understand that the original mind and inherent nature of all things in heaven and earth are mutually integrated. What benefits oneself can be fully accepted, while what does not benefit oneself can be discarded. This condition precisely serves as the basis for human survival. In this process, one cultivates an instinct for survival that benefits oneself.
However! In the process of nurturing life, when personal benefit arises, one often acts contrary to the Dao—what is the reason for this? It becomes exceedingly difficult to comprehend the truth of heaven and earth's operation. All sentient beings in the world of emotions are like this, hence the saying: "Humans die for wealth, birds perish for food." Among human beings, "life and death" constitute precisely a process of polarization.
Indeed! Each day unfolds within the cycle of "birth and death," manifesting the consequences of one's own causal choices. What if one cannot fully comprehend the process of birth and death? Can one observe oneself in the activities of daily existence, or in moments of rest and stillness? It is precisely in the state of sleep and dreams—can one witness oneself already entering the "extinction and passage of death"?
If one retains only a trace of causal spirituality within oneself and no longer enters one’s own body, can such a human being still be called human? It is indeed difficult! For having already departed from the fundamental cause of existence in the present moment, one becomes merely a “corpse.” At this point, one may come to understand that without the spirit investing itself in the flesh, one cannot be spoken of as a human being.
It is also in the act of selection that one discerns the orientation of day and night survival. In the very moments of activity and stillness, humanity manifests solely through the breath of the nostrils. Moreover, it is through the act of selection that clarity regarding the fundamental cause becomes essential. Within existence itself, if one cannot directly realize life and death, how can there be conscious selection in the face of action and rest?
In each day of human existence, every orientation toward survival is sometimes an accumulation of experience, sometimes a process of learning and growth, and sometimes a passage of time. Every action is connected to the process of selection arising from one's own planted causes. To be aware that one is in the process of selection is precisely a way of integrating daily life.
That is to say, choice—how does one allow oneself to experience the process precisely through clear embodiment? Once able to see one's own "luminous awareness," one must realize that the act of selection is, in fact, carried out every single day, growing in every moment. One must further understand that daily activities of survival and rest are precisely where the act of selection takes place.
How does one enter the process of "purifying the heart, purifying thoughts, purifying intentions, and purifying consciousness"? This is precisely the most fundamental cause and condition for purification. If one is unable to achieve purification, then speaking of "awakened nature" becomes entirely impossible. One would merely exist as a composite driven by "inherent nature," with a boundary within oneself that distinguishes upward from downward tendencies.
How can one comprehend the way to "purify the heart, purify thoughts, purify intentions, and purify consciousness"? It is precisely necessary to engage in growth and purification practices. Otherwise, no matter how keen or elevated one's awareness may be, it will still be difficult to achieve "illuminating the mind and perceiving one's true nature" during the process of discerning and selecting causes. Is it not essential to clearly understand how one's own spirituality operates?
One must allow oneself in life, through every point of convergence between experience and existence, to accumulate the genuine provisions for self-realization. How does awareness purify? It is essential to clarify how one can use "the consciousness of mind and thought" to purify. Precisely by allowing oneself to grow through purification and filtration, one can fully manifest all aspects of existence.
"In terms of the 'Consciousness-Only School,' 'mental consciousness' is relatively clearer to comprehend, yet for sentient beings, this very point is lacking. The true action of transferring merit downward is thus more difficult to understand. When the Heavens originally composed the *Da Dao* series, how could They enable sentient beings to progress step by step, accumulating bit by bit!"
It is precisely through the discernment of the "mind-consciousness" that it is neither presented in such profound and obscure terms that human beings cannot grasp its essence, nor is it made so simplistic that sentient beings would dismiss it. In this way, it allows sentient beings to accumulate gradually, progressing through a process of gradual cultivation. By accumulating a wealth of experiential understanding, they are able to grow and ascend.
The essence of the "Mahā Prajñā Pāramitā Hṛdaya Sūtra" is also bestowed from above to below. How should one comprehend its meaning? How should one contemplate the inner nature of the "Bodhisattva of Perfect Freedom"? To attain the state of manifesting true suchness and revealing the Buddha-nature, if one wishes to enter the Pure Land of the Lotus Buddha Kingdom, it becomes considerably easier, and there will be genuine growth.
Otherwise! If we rely solely on the theoretical construction of "Consciousness-Only" to make it clear to sentient beings in the present day, it would likely be difficult and ineffective. Thus, it is necessary to utilize mass communication tools to promote and disseminate the "Great Dao Series." Moreover! The role Chongxin plays is truly extraordinary.
Gradually entering the core essence of the whole in the future, how should one elevate oneself through each interconnected volume? It is to allow oneself to grow, to allow oneself to learn, to allow oneself to fully manifest in the present moment. By recognizing what one is capable of understanding, where do all the deficiencies lie? Only then can this heavenly opportunity be actualized—it is not merely shaped by these minor factors alone.
The Great Dao enlightens the heart and reveals the secrets of heaven;  
The Great Dao manifests the nature and thoroughly illuminates the self.
How to Promote and Select  
Is the Way to Clearly Manifest the Will of Heaven
Human affection transforms into great righteousness — 
Whose truth in the cosmos can compare?
The works of Chongxin are extraordinary,  
Clearly embodying the foundation of heaven and earth.
At the same time as the arrangements of the Supreme Providence, there are numerous coordinated efforts. How, then, should they be promoted? How should they be disseminated? All can be carried out in accordance with principle and in a practical manner. To understand this is to achieve even greater realization. I hope this verse! May it enable one to personally realize and grow. How, in the process of dissemination, can the true principles be illuminated? That is what is practical! Do you understand? Do you understand?
Chapter Six: Lighting the Heart's Lamp
## NAMO ANCIENT BUDDHA DIPAMKARA

English Translation:
July 25, 2000  
The 24th Day of the Sixth Lunar Month, Gengchen Year (Tuesday)
The Pure Land of the South Sea, the Original Ground of Being,
Where Ancient Buddhas' Compassion and Benevolence Bring Salvation.
The Great Tao Series: New Works　　 Purifying Life Through Awakened Nature
The distinction in human survival orientation lies precisely in using consciousness as the foundation for achieving "gradual enlightenment and sudden enlightenment." In clarifying the true nature of all existence for sentient beings, it is essential to combine reality with spirituality for growth. Only then can one establish the fundamental cause for self-elevation. This is precisely the process of clear realization and embodiment that sentient beings must undergo to construct their path.
It is essential to fundamentally understand: gradual cultivation and gradual awakening, sudden accomplishment and sudden awakening. Within one's own awareness, one must clearly realize that this is indeed the case. Therefore, for human beings, the root cause lies in the process of creation through awareness, through which one realizes the true original aim. This enables one to possess a considerably sharp power of discernment.
In observing the process of survival orientation, facilitating purification through fundamental causes and conditions allows one to creatively manifest the enlightened nature—this is correct and must be clearly understood! It involves embodying the process of enlightening sentient beings, and the screening function of "awareness" is of utmost necessity. If one cannot refine and elevate through this screening process, eliminating the dross and retaining the essence, progress becomes difficult.
Moreover! When all are gathered and contained together, there will inevitably be a mix of good and bad. Therefore, the act of selection is of utmost importance. One must understand that precisely because of this, if the process of selection cannot be refined and one blindly accepts everything according to established rules, then it becomes impossible to distinguish who is capable of shouldering great responsibilities and who is merely filling a position without true competence.
One must understand that in the process of selection, it cannot be halted. It is essential to purify one’s essence, for otherwise obstacles to elevation will persist. Can one achieve self-transcendence? It is necessary to distinguish between the actions of "purification and selection." Therefore, selection involves differentiating the seeds of good and poor causes.
In the process of "sowing causes" as the totality of causal conditions, if one cannot clearly discern and select within the "seed causes," there will be no possibility of purification in action or effect. How, then, should one make such selections? And how should purification be carried out? It is essential to elevate this process to a higher level; only those capable of bearing great responsibilities will be truly fit for the task.
Purification and selection occur simultaneously, and the necessity for the clarity of functional operations arises precisely from this. Regarding consciousness, which is the totality of all survival orientations, how can the process of survival orientation be clarified? Without departing from the needs for survival and nourishment, one must engage in experience, embody realization, and integrate these through personal practice.
If one cannot integrate life-oriented experiences to achieve self-realization, it will inevitably become difficult for one to accept oneself. Moreover, the process of worldly tempering is precisely the fundamental action that sentient beings ought to undertake. One must allow oneself to engage with the human world, and! be able to endure all the joys and sorrows of existence, as well as the various trials and inner journeys along the way.
How can one attain such conditions? In the process of survival orientation, it is precisely through "cause selection" that one undergoes self-screening, and it is also by oneself that one is screened. Therefore, human beings have never truly screened themselves to eliminate their undesirable habits, nor have they truly understood their own actions. In life, one cannot transcend these limitations out of thin air.
The screening of awakened nature's seed causes is precisely the process of self-selection. Can one truly bear the weight of great responsibility, or merely fill a position without substance? Whether one can manifest the power of self-selection depends on the fundamental action of purifying causes and conditions through the seed causes. This, in turn, generates an upward momentum for growth and elevation in the future, enabling transcendence through continuous ascent and enhancement.
Purified consciousness, through orientation and integration, embeds itself within the process of existence, neither escaping the necessity of survival nor allowing itself to remain merely hearsay. Moreover! It enables one to engage in genuine, tangible practice, which forms the fundamental essence of accumulating all "seeds of consciousness" in this lifetime.
The Process of Selection: It is precisely necessary to have "purification and filtration," allowing oneself to accumulate genuine experiences through the trials of survival. Moreover, in the course of survival, one's awareness becomes more acute and enriched with the crystallization of wisdom. This is the essential and authentic concept required in the human world, ensuring that one is not merely eliminated by a single trial.
Purifying the essence applies both to oneself and to all external conditioned entities, facilitating their transformation. Such creation, in turn, enables one to understand the nature of consciousness itself: How is it? How can it be elevated and expanded? It is essential to discern and purify the adverse karmic processes inherent in existence. Only through purifying within the process can one attain authenticity.
It is essential to understand and realize through direct experience that the process of purifying and refining "spirituality and awareness" is precisely facilitated through the workings of "cause, condition, and effect." Otherwise! Whether the seeds of causes in the human world can shoulder great responsibilities in the future can be discerned from the present process of selection, revealing the fundamental causes and conditions for future "awakening to one's true nature and realizing the essence of mind."
Clarifying the seed causes lies at the forefront,  
Purifying and sifting through them is even more vexing.
The seed's nature is inherently clear and pure,  
Consciousness can surely permeate and transform all.
The process of purification is sedimentation,  
Eliminating inducements to reveal the original essence.
To illuminate the mind, one must perceive the true nature;  
In the realm of sentient beings, the principle of heaven and earth is perfectly rounded.
This verse! Let it be a mutual encouragement among all beings; in the future, many manifestations and testimonies shall appear as guidance, and there will also be a richer process of experiential realization, allowing oneself to grow and learn. It is precisely through the integration of practice and action that one may accomplish the Bodhisattva path of awakening sentient beings. May it be so! May it be so!
Chapter Seven: Manifesting Buddha-Nature
## Ancient Buddha of the South Sea
July 28, 2000  The 27th Day of the Sixth Lunar Month, Year of the Dragon (Friday)
Nankai's Works: The Great Path Scriptures  
A Shield of Merit Truly Extraordinary
Daoji manifests the ancient Buddha form,  
With awakened nature pure, karmic causes dissolve.
The fundamental cause of purification lies in the nature of awareness, which enables survival, growth, and learning. Within this awareness, there exists a state of profound purity—utterly untainted and flawless. Through the equal contemplation of awareness and Buddha-nature, one ultimately arrives at a state of non-distinction. However, within awareness itself, there remain many aspects to be transformed, allowing purity to mature and evolve.
To integrate purification into crystalline clarity lies in the essence of awareness, which enables one to advance within the realm of awakening and growth. By aligning with the fundamental causes of awareness, one may bring forth the highest expression of their spirituality. All sentient and non-sentient beings alike can attain this state—a realm that humanity aspires to and profoundly needs.
The Essence of Awakened Nature: It is essential to clearly recognize that the benefit for one's own existence is one and the same with heaven and earth, with the Wuji, with emptiness, and with the universe. Moreover! One must enter into the state of "oneness of realm, oneness of union." I am heaven and earth, I am all things, I am all beings, I am the Bodhisattva, I am the sages, immortals, and Buddhas.
Be clear! Precisely in the unity of heaven and earth with the Wuji, the Void, and the cosmos, all being one and such, one can flow naturally, like going and like coming—this lies in the manifestation of the essential nature of awareness. Moreover, what awareness can accomplish is to elevate one’s own spirit to transcendence, and also to ascend within the pure and flawless awareness of the original spirit.
How can one achieve the fundamental conditions for manifesting Buddha-nature? If one can realize that purity within awakened nature is incomparably noble—indeed, it is the supreme transcendence—then one will come to understand that Buddha-nature is fully endowed and has always been complete within awakened nature. Not only can one clearly perceive one’s original mind, but one also attains the fundamental conditions for ascending within awakened nature.
The nature of awakening is rooted in causes and conditions. It enables one to comprehend the true meaning of all heaven and earth, and allows oneself to merge with all sentient beings and myriad things within heaven and earth, the boundless, emptiness, and the cosmos. It is not merely about oneself alone, but also encompasses the vast multitude of living beings. Furthermore, the unfolding of awakening is realized through a clear and experiential process of embodiment.
In recognizing that one possesses within oneself the great causes and conditions, great blessings and virtue, great wisdom, great vow power, and great practice, and in responding and acting with great benevolence, great wisdom, and great courage, one must take responsibility for oneself, for all sentient beings, and for Heaven in order to achieve self-realization and the liberation of all living beings in this very lifetime.
To transcend the causal conditions of one's own growth is inevitable! One can attain the fundamental wisdom that manifests, and when the awakened nature is pure without the slightest ripple, even more so, when it is smooth and free from any turbulent causal qualities, the inherently pure awakened nature merges into the original spirit. How, then, should the Buddha-nature be revealed? Only thus is it the true nature!
To possess within oneself the concept and function of a long-term education and cultivation curriculum, how then does one "ignite the heart's lamp"? This is of utmost importance! It is essential to understand that if the human world fails to "ignite the heart's lamp," there will be no means to kindle one’s own Buddha-nature heart lamp, illuminate past karmic causes and effects, and thus, how can one bring them to complete resolution?
Ah! In this process, one must illuminate the inner lamp of the heart to perceive the manifestation of one’s own Buddha-nature. However, this should not lead to neglecting the fundamental necessities of daily life. If one enters the realm of practice and action, it is essential to understand that cultivation and daily life must advance side by side. Only then can one truly enter the stages of spiritual practice or join a community of practitioners.
Question: For those who believe in religion and cultivate spiritual growth, is it necessary to live? Must one also eat? And still attend to eating, drinking, excretion, and sleep? How, then, can one abandon and transcend all these? Reflect on this, and everything will become clear! This is even more true in the present era. If! Could cultivation or faith allow one to transcend the basic requirements for survival? It is impossible!
Let me ask further: In cultivation, do we not need currency? Do we not need to eat? Or do we not need to survive at all? Not so! It is merely a different way of existing within society, a distinct category. Moreover, it is essential to have a team that adheres to even stricter standards for social survival. Furthermore, in daily life, if one follows a rigid routine and growth pattern, it becomes difficult to accommodate a state of自在 (zizai, natural ease) in existence.
In the nature of awareness, there is purity and flawlessness. Moreover, to attain this state in the immediacy of daily existence, and only in the present moment, I regard concepts as integral to practice and the essence of survival. Whether one can achieve: unified concentration and the state of oneness—this is difficult to determine! When understanding is lacking, one often deviates in life, constrained by the limitations of mundane existence.
The purity of awakened nature can be cultivated and matured through this, ultimately attaining the innate quality of the original spirit’s purity. How can one immerse one’s own spirituality into such purity? This can be practiced in the present moment—there is no need to postpone it to the future. It is essential to understand clearly: "The purity of awakened nature" is precisely the process of sifting through "causal seeds."
"Purification" establishes a truly solid foundation for the spiritual purity of oneself. Otherwise, attempting to "ignite the heart lamp" to illuminate one's Buddha-nature is fundamentally self-deception and deception of others. To clearly comprehend the essence of awakened consciousness, it is essential to purify one's original spirit within the realm of "the unity of form and the oneness of state." This serves as a necessary step for upward growth and elevation.
Thereafter! Returning to daily life, one can immediately witness all personal growth, as well as spiritual purification. A clear and pristine awareness must ignite the lamp within one’s heart, illuminating past karmic obstacles to dissolve them completely. Through this, all future orientations toward existence attain spiritual purification, and awareness becomes lucid and flawless.
Furthermore, existence in daily life involves dissolving and clearing away the ignorance of not being able to know oneself. By integrating spirituality with the physical body to embody its inherent nature, one awakens to the truth that all sentient beings in the world of affection can unite as one, and can also unite as one with heaven and earth, the Wuji, the void, and the universe. To achieve this, it is essential to devote diligent effort to its practice.
How can we ignite the bright lamp within our hearts to illuminate all sentient beings in the world of affection? Only then can we comprehend the true meaning of heaven and earth! Regarding our own nature, we must genuinely realize spiritual growth and achieve a more transcendent return. This is understood through the purity of awareness—the purification of all human beings must proceed in this manner.
The awakened nature is keen and flawless,
It knows itself and is self-aware.
Pure and serene, non-action reveals the Buddha-nature,  
Manifesting the awareness-nature, the self-nature is upheld.
Ignite the Lamp of the Heart to Illuminate Oneself  
Clarify and Realize the Meaning of Heaven and Earth
To unite as one is nature's way,  
In the present moment, one may align with the celestial opportunity.
This verse! May all sentient beings strive together to realize how, within purity, one can fully manifest their spiritual nature and Buddha-nature. Only then can one truly understand that within the clarity of awakened awareness, the Buddha-nature must be revealed. This is the genuine way to take responsibility for oneself and to enter the growth and transcendence of 'Buddha-nature as True Suchness'.
Chapter Eight: Buddha Nature and Inherent Nature
## Ancient Buddha Nanping Daoji

English Translation:
August 1, 2000  The Second Day of the Seventh Month in the Gengchen Year (Tuesday)
The Heart's Cause for the Great Path ignites and unfolds,  
The Lamp of the Heart burns eternally, boundless and untold.
The Ancient Path of Truth Now Revealed Anew　　 The Buddha’s Words Ignite the Lamp of the Heart
The Will of Heaven: Regarding the establishment of the "True Buddha Heart Sect" at Chongxin Hall, how should one ignite the heart lamp to illuminate one's own brightness? How should this be practiced? Moreover, how can the luminous nature of the heart, that inner lamp of light, be manifested? It is clear that: taking the heart lamp as the fundamental cause for one's own growth and accomplishment lies in the brightness of the heart lamp, guided by the illumination of the Buddha-nature heart lamp.
One must achieve clarity and experiential realization within oneself. The lighting of the heart-lamp is constructed in the present moment, bestowed upon all sentient beings by the Heavenly Realm above. Simultaneously, it grants the illumination of the heart-lamp. However! Due to all kinds of worldly entanglements that hinder one's spiritual growth, the light of spirituality is also buried. Moreover, numerous karmic causes and effects entangle and bind, making liberation exceedingly difficult—this is truly a profound helplessness!
Igniting the lamp of the heart to illuminate the Buddha-nature is yet another deficiency among sentient beings in the mundane world. How, then, must this deficiency be understood and replenished? If one fails to replenish "the manifestation of the heart's luminous nature," it becomes impossible to provide oneself with the fundamental cause for upward growth. Consequently, one will encounter numerous obstacles throughout the journey of self-cultivation.
Furthermore! It is fundamentally difficult to even recognize the obstacles encountered in the process of one's spiritual projection. Can one truly manifest the luminous aspect revealed by the inner lamp of the heart? Among all sentient beings in the mundane world, there is a universal lack of this fundamental quality. Constantly hindered by their own ignorance, they also undergo numerous processes in the earthly realm: the causes of karma, the effects of karma, and the retribution of karma.
Chongxin Hall established the "Sacred Teaching of Confucianism, the True Buddha Heart School," to manifest that inner lamp of the heart within the human world. It is through the human world that the radiance of that inner lamp within one's own heart can be illuminated. This is precisely the fundamental curriculum that Chongxin should uphold. Moreover! It is essential to ignite one's own heart lamp and illuminate one's own Buddha-nature.
The True Buddha Heart School: The principles that should be implemented, and how to "ignite countless lamps of the heart and illuminate the boundless shores of Buddha-nature," constitute the fundamental education and instructional curriculum inherent to the Chongxin tradition. It is aimed at elevating oneself upward and, moreover, requires the compassionate transformation of all sentient beings in the world of affection, thereby practicing the "accumulation of provisions" for oneself.
One shall "manifest perfection through diligent cultivation," further "achieve integration in the state of completion," and "ascend to the transcendent stage through sublime elevation." Growth is assured in the present moment, and indeed, in this very life, one may resolve the root causes of bondage. Therefore, the sacred decrees—the Yi Zhi, Yu Zhi, Dao Zhi, and Fo Zhi—bestowed by Heaven upon the True Buddha Heart Lineage are of profound and extraordinary significance.
It is precisely within the containment and primordial original vow of the "Li Bi" Sect Master that the Dao decree bestowed by the primordial Heavenly Lord, the Master of the Universe, is manifested. It is essential to understand: without the "Li Bi" Sect Master, there would be no "True Buddha Heart Sect" to propagate today, nor would it be possible to have the continuous creation of the long-standing series of "Heavenly Books of the Great Dao," volume after volume.
The innate treasury is indispensable, and it originates from the fundamental provisions of the primordial cause. Otherwise, who could bear such a heavy responsibility? This truly tests one's foundation and spiritual capacity while also responding to the will of Heaven to widely deliver all original souls for their return. If one cannot "ignite the heart's lamp to illuminate the Buddha-nature," it is fundamentally impossible to grasp the true heavenly secrets.
Igniting the Heart Lamp: This is precisely the most essential and fundamental cause and condition applied in Buddhism. Moreover! It does not differentiate among any religious sects or lineages—all are thus. Regardless of whether it is Confucianism, Daoism, Buddhism, Christianity, Islam, or the Way of Heaven, all are one body. How, then, should Buddhahood be revealed? It is precisely by entering the Lotus Buddha Land in this very moment.
In the sacred mission of Chongxin, why is it possible to receive the profound affection of the Five Great Patriarchs and revered teachers of Buddhism? This is deeply connected to the original spirit of the "Principle Pen" sect master. Precisely, it is constructed by the original spirit of Dipamkara, which nurtures and protects the great sacred mission of Chongxin. Moreover, it is also because the heavenly decree of the Supreme Dao is to disseminate the essence of Dipamkara to all sentient beings.
Ancient Buddha Dipankara attained Buddhahood earlier than Sightyamuni Buddha. Moreover, five hundred lifetimes before Sakyamuni attained Buddhahood, Dipankara had already illuminated the path and bestowed the prophecy upon him, declaring that in the future Saha World, he would be known as Sakyamuni Buddha. This is recorded in detail in the Diamond Sutra. However, within the Buddhist community, few devotees pay homage to Namo Ancient Buddha Dipankara.
It is precisely the relationships among different causes and conditions that mutually aid in transmission and succession. Moreover, in the present mundane world, they assist Shakyamuni Buddha in accomplishing the complete salvation. They also bring forward the realization of both the Pure Land of Maitreya and the kingdom that would otherwise be fulfilled only in the future Three Assemblies of the Dragon Flower, making them manifest fully in the present moment. This ensures that all sentient beings will not escape from the immediate reality of the here and now.
The sacred decree promulgated by the Wuji Huangmu (Primordial Mother) serves precisely to establish the structures of: the Heavenly Dao, compassionate grace, the Mother Deity, the Three Pure Ones, and all related systems. It also provides the true principles of the Supreme Heaven to be disseminated among all sentient beings. This constitutes the fundamental purpose for which the decree was issued by the Wuji (Primordial Infinity). Therefore, is it not that the kindling of the heart-lamp is currently rather insufficient, and one remains uncertain of how to proceed?
The Supreme Divinity bestows upon sentient beings the sustenance of the True Principle, enabling them to tread steadily and advance step by step. By truly "making each step count," they can fully manifest in the present moment. This provides sentient beings with the genuine foundation for returning to their origin and, moreover, allows for future transcendence beyond the Wuji, the Void's causal nature, and all that is dependent upon it.
One must exert greater influence within the vast cosmic space. It is essential to understand that the benefits bestowed by heaven and earth upon sentient beings extend not only to oneself but also enable all beings to ascend and transcend. Moreover, for those sentient beings who are trapped in the turbid and afflicted world of the five impurities, it serves as purification and a path of return. Therefore, it is crucial to recognize the profound importance of "lighting the lamp of the heart."
Ignite the heart's lamp in the present moment,  
Awaken the true Buddha and proclaim the Heart School.
With clear embodiment in the human realm,  
Affection can surely transform all into Great Harmony.
The Lotus Buddha Land is in the present moment  
Placing hopes on the next life is difficult and illusory
Progress in cultivation must be diligent and earnest,  
To perfect the vehicle and transcend, roaming freely at the helm.
If one cannot clearly comprehend the methods of practice, it becomes even more difficult to transcend the present state and return to one's true nature. In the mundane world, it is essential to clearly understand and personally realize the fundamental requirements for human existence. Only then can one avoid neglecting the importance of cultivation and nurturing life. This is an absolutely fundamental principle. Can this be clearly understood?
Chapter Nine: Inherent Nature and Demonic Nature
## NAMO ANCIENT BUDDHA DIPAMKARA
August 4, 2000  The Fifth Day of the Seventh Month in the Gengchen Year (Friday)
Light ten thousand heart-lamps bright,  
Ancient Buddha's grace embraces all beings' plight.
The Great Way Reveals Nature to Aid Expansion  
Manifesting Buddha-Nature Is the Original Spirit
To discuss the kindling of the heart's lamp is to offer all sentient beings, while manifesting their Buddha-nature, the essential understanding of cultivation in the human realm. How, then, is this heart's lamp to be kindled? One must clearly realize and embody the methods that are genuinely effective for oneself. In this way, a foundation can be constructed in the present moment, through the gradual accumulation of one's own verified ways of realization.
The true accomplishment of a method lies in its genuine application. To manifest the Buddha-nature, as referenced in Buddhism, one must first recognize the necessity of diligent practice within the human realm. It is through persistent cultivation and growth that the Buddha-nature can ultimately be revealed.
Manifesting Buddha-Nature: If one cannot discard the various defiled consciousnesses and impurities within the Eighth Consciousness, it becomes difficult to achieve the purpose of manifestation. Precisely because it is challenging to abandon one’s own defiled thoughts and the karmic obstacles revealed by cause and effect, what then is the purpose of manifestation? And how should one manifest it? There exists a genuine and concrete necessity for this!
In the human world, it is essential to understand the dissolution of all karmic causes and effects, and to elevate one's own nature. This is for manifesting true suchness and revealing Buddha-nature—the most fervent goal and endeavor for sentient beings in this very moment. Moreover, this genuine process must ignite the inner lamp of wisdom, for only then can one illuminate the mind and perceive the true nature of being.
"To ignite the heart's lamp and illuminate the Buddha-nature" must be carried out with genuine relevance and, moreover, without the slightest hesitation or delay; otherwise, one will inevitably face the karmic retribution of numerous demonic obstacles. While comprehending and embodying all worldly phenomena, it is essential to construct one's practice in the present moment. One must also understand how to ignite the heart's lamp to illuminate the Buddha-nature—only then can it be considered authentic.
To manifest the essential nature of Buddha-hood, one must first fully resolve the external causes and effects. Moreover! It is necessary to repay them, so as to be free from karmic debts and light in body and mind. Only then will there be an opportunity for elevation. Furthermore, one must achieve genuine transcendence by contemplating one’s own spirituality and fostering upward growth. At this very moment, one must clearly realize how challenging it is to ignite the lamp of the heart.
First, establish a genuine process of personal realization, rather than relying on hearsay.
Second, allow yourself to accumulate genuine experiences in the human world.
Third, one must understand: how should they be dissolved? When "karma and karmic obstacles" manifest, how can they be completely resolved? It is essential to fulfill, one by one, the sacred duties entrusted to you by the Mandate of Heaven.
Fourth, one must strive to carry out one's duties to the utmost perfection.
Fifth, to possess the complete position of genuine provisions, one must also have the position of diligence to strive, ultimately reaching the achievement of the perfection stage. This is not merely about revolving within one's own cycle of rebirth, but about truly transcending and ascending beyond it.
Igniting the Heart's Lamp: It is about constructing all present-world "true principles and truths." One must clarify how to construct them from the "theory, concepts, and practices of Consciousness-Only." Moreover, from the understanding gained through the "theory, concepts, and practices of Consciousness-Only," one must discern how to achieve personal growth. This is about embodying and realizing these truths for oneself.
To ascertain whether one has truly implemented efficacy in oneself, and to realize the kindling of the heart's lamp, it is essential to clarify one matter: one must truly transcend the fundamental categories and seize the opportune moments in human life, and this must be realized and understood. Otherwise, one will forever be chasing an unpredictable goal.
How can one truly ascend to seek enlightenment and descend to transform sentient beings when one cannot even understand oneself? Sentient beings, unable to clearly realize this, find it even more difficult to truly comprehend the profound meaning of heaven and earth. Thus, they are often lured by the five dust realms and external influences, constantly creating karmic obstacles that entangle and afflict them.
Often, one finds it difficult to attain clear personal realization in the present moment, and it is even more challenging to apply the true principles to reality. Moreover, one may become constrained by the textual barriers of numerous classics, or even misled and hindered by them. As a result, it becomes impossible to truly practice as described in "Lighting the Heart's Lamp." Thus, it is essential to accumulate profound and thorough understanding over time.
If one can transcend the textual barriers of the classics and aspire to "ignite the lamp of the heart," it becomes relatively easier. By applying the insights verified through the classics while remaining unconstrained by textual limitations, it becomes more feasible to attain the realization of one's true nature. This process accelerates in the clarity of recognizing one's original mind and inherent nature! This is the essence of genuine growth.
Burn, burn, burn to light the heart's lamp  
Shine, shine, shine to illuminate the light of clarity
The Ancient Path Illuminates Modern Sentiments  
The Buddha's Truth Is Verified by the Pen of Wisdom
The past made clear this present form,  
The truth proclaimed shall better be performed.
The essence of Buddha's heart must be realized,
The lineage expands to ferry original souls.
This verse! Offered for all sentient beings to encourage one another!
Chapter Ten: Demonic Nature and Evil Nature
## Ancient Buddha of the South Sea
August 11, 2000  
The Twelfth Day of the Seventh Month in the Gengchen Year (Friday)
In the Southern Continent, sacred duties are upheld;  
Upon seas, rivers, and vast lands, heavenly scriptures are inscribed.
Ancient Virtue Reappears Through Sacred Affinity  
The Original Abode of Buddha Nature and Innate Disposition
Manifesting Buddha-Nature: Turning inward to observe the inner self is precisely the process of revealing one’s own “Buddha-nature.” However, as the original nature inherently resides within, it often encounters obstacles to its expression in the human world. Moreover, those who grow through worldly truths may also witness the unfolding of their innate dispositions, yet such manifestations serve merely the function of nourishing worldly existence.
The human world finds it difficult to elevate the essence of its own survival interests precisely because of its inability to attain clarity in relation to its own spirituality. By relying on inherent human nature to handle affairs, it becomes challenging to manifest the Buddha-nature. Most individuals encounter such obstacles in this process, which inevitably shapes all functions and makes upward growth exceedingly difficult.
Buddha-Nature and Inborn Nature: The existence of the self's original spirit, when viewed from the perspective of the "nature-body" itself, often makes it difficult to manifest the Buddha-nature. This frequently obstructs one's own survival interests and hampers upward progress. Instead, employing the inborn nature for personal survival benefits keeps one forever bound to the human realm, unable to escape its whirlpool.
Innate Disposition: It is impossible to break free from the orientation toward survival interests; on the contrary! To act according to innate disposition forms lifetimes of repeated cycles, perpetuating one’s habitual actions, which are difficult to affirm. Little do we realize that in the human world, if one does not act in accordance with innate nature, no matter how the Buddha-nature may manifest, it is nothing more than a fleeting flash.
When one's inherent nature sinks into the ālaya-vijñāna, it is precisely in such a state that all sentient beings fall into delusion. In this condition, it becomes difficult to regain the function of discerning one's own orientation toward existence. Originally intended to be the master of oneself, one instead becomes a slave to oneself—and even takes pride in this, believing oneself to be the wisest under heaven.
When one acts according to innate dispositions, one enters a cyclical process that is difficult to break free from. In the human world, the grasping function driven by survival orientation cannot be transcended, and one remains subjected to the torment and hindrance of the five sensory realms. Therefore, all sentient beings must understand the distinction between Buddha-nature and innate dispositions, and realize how they should conduct themselves accordingly.
How can one achieve ascension and transcendence? In the human world, it is impossible to recognize and understand whether one is acting through Buddha-nature or through inherent temperament. Regarding the undesirability of inherent temperament, and in relation to Buddha-nature, how can one comprehend that in the human world, if one merely acts through Buddha-nature, it becomes exceedingly difficult to harmonize with oneself?
In the human world, confusion often arises. Even if sentient beings were to act in accordance with their Buddha-nature, they would hardly have the leisure to contemplate the essence of its manifestation. Yet, in the human realm, it is often impossible to act based on Buddha-nature; instead, innate dispositions are brought into play. The primary reason for this is that when one acts according to innate dispositions, one often feels obstructed and perplexed.
When acting to manifest the Buddha-nature, one must also observe the living environment and differences in levels before speaking; if in the Pure Land of the Buddha, one can naturally give full play to the manifestation of Buddha-nature, and must be able to apply it freely. Moreover, one should understand how to act accordingly. When celestial beings and Buddhas descend to the mortal realm, what then?
How often do we find ourselves uncertain whether to act according to our Buddha-nature and innate nature, or to follow our inherent disposition and demonic nature? Failing to recognize this crucial distinction, one sinks into the Five Turbidities of the impure world, forever trapped in the cycle of rebirth within the human realm. Yet inherent disposition is not inherently negative—the key lies in discerning how to apply it appropriately and making the right choices.
In the application of innate nature, all humans can employ it with ease. Moreover, they often create living environments for themselves, enabling them to resolve all matters effortlessly and apply their abilities freely. Yet, the difficulty in manifesting and promoting the Buddha-nature lies precisely in allowing one’s innate nature to bury it. To suddenly restore the lightness of the Buddha-nature may not be an easy task.
Furthermore, layers of dust and grime continue to accumulate, making it increasingly difficult—indeed, nearly impossible—to restore the original clarity and purity of one's innate nature. Consequently, manifesting the Buddha-nature becomes a more challenging endeavor. This is because sentient beings have their own ways of existence, just as immortals and Buddhas have theirs. Whether one's Buddha-nature is manifested or not serves as the ultimate measure by which all actions are judged.
The manifestation of Buddha-nature entails an upward growth and accumulation in one's existential orientation, as well as the purification of all worldly defilements. Not only does it become clear and flawless, but indeed! It becomes crystalline and translucent. Yet, as humans are unable to fully comprehend Buddha-nature and find it difficult to transform their inherent dispositions, this gives rise to the myriad ways of human existence.
While purifying one's inherent nature, one may paradoxically fail to cleanse worldly defilements. This resembles the contrast between the Sixth Patriarch Huineng's verse:  
"Bodhi is fundamentally without a tree,  
The bright mirror is also not a stand.  
Originally there is not a single thing—  
Where could dust ever cling?"  
And the approach of Master Shenxiu:  
"The body is like the Bodhi tree,  
The mind is like a bright mirror stand.  
At all times diligently wipe it clean—  
Do not allow dust to gather."
The human world operates under the influence of these two mental approaches, causing individuals to immerse themselves in a state where everything is tainted by defilement. This buries the manifestation of their Buddha-nature and renders them incapable of purification. Consequently, they sink into the Five Turbidities of the Saha World precisely because of this dynamic. Moreover, regarding the orientation of human existence, they remain unable to comprehend that survival is conducted within the defiled consciousness of the mundane world.
Is it truly difficult to elevate oneself? Indeed, it is exceedingly challenging! One must be like the lotus that emerges unstained from the mud, elevating one’s own nature and manifesting the Buddha-nature. If it is merely a “flash in the pan,” one’s spirituality will only be partially cleansed. In the future, however, one will surely be able to sweep away the accumulated impurities.
Transformation generates a primordial force within oneself for upward learning and growth, simultaneously sweeping through the eight consciousnesses to remove the sedimented filth of karmic seeds. This process enables gradual purification and offers greater potential for transcendence compared to those eternally stagnant, obstinate spirits. How then can one realize one’s own pure essence? It lies in allowing the lucid nature of the self to ascend and flourish.
The Buddha-nature is originally pure and clear,  
Yet innate dispositions obscure its light, hard to unveil.
Knowing the division of high and low in the human world,  
The Buddha-nature and innate character are attained by oneself.
Why worry about not transforming past causes?  
It lies in cleansing the filth to reveal clarity.
Realizing existence through self-nature　　　Buddha-nature can also transcend and guide
This verse! Let us encourage one another among all beings, to realize how innate nature can break through demonic nature and manifest itself.
Chapter Eleven: Buddha-Nature and Demonic Nature
## Ancient Buddha Nanping Daoji

English Translation:
August 15, 2000  
The Sixteenth Day of the Seventh Month in the Gengchen Year (Tuesday)
The True Principle of Heaven and Earth in the Southern Sea  
The Ancient Buddha Descends to Reveal the Opportunity for Seeing One's Nature
The foundation of life lies in practice  
Neither temperament nor demonic nature is advisable.
Human nature inherently possesses the capacity to shape the circumstances of life, constructing the conditions for one's own existential orientation through the actual functions of survival. Yet whether one can truly create and sustain a life of meaning through worldly attachments remains uncertain. How, then, should one apply and elevate one's inherent nature?
In the process of determining one's orientation toward existence, one often encounters the limitations of dualistic oppositions: right and wrong, correct and erroneous, positive and negative, good and evil. These arise from one's own actions in the world, shaped by innate dispositions through various karmic processes. Yet, one remains unaware that it is precisely these dispositions that govern one's conduct, frequently trapping oneself in vortices from which it becomes difficult to extricate.
When one cannot act in accordance with Buddha-nature, one remains forever trapped in the cycle of samsara, unable to transcend these limitations. By imposing preconceived notions upon oneself, one perpetuates a state of stagnation, incapable of ascension or transcendence. All sentient beings undergo this same process; while failing to recognize and manifest the nature of emptiness, they find themselves in a predicament that is difficult to resolve.
It is also difficult to act according to Buddha-nature. As for inherent nature: if one finds it hard to act through Buddha-nature or innate nature, one will inevitably encounter inherent nature and demonic nature, forever trapped in the process of grinding the heart, tempering the nature, and polishing the temperament. This is precisely the refinement of one's own mind and nature, preventing descent into demonic nature. In the human world, "Buddha and demon" are indeed two sides of the same coin.
Alas! A mere shift in mindset alone can temper both one's spiritual nature and demonic tendencies, yet it cannot be transformed through religious practice. On the contrary! Precisely because the trials are too numerous, it breeds distrust toward religion and spiritual cultivation; and in the midst of such disillusionment and despondency, one finds it difficult to generate genuine faith in the true principle.
To give of oneself is an act that is difficult to retract. In such behavior, there are times when it is precisely the heavens testing one’s mindset and wisdom. One must observe the four aspects—"mindset, response, wisdom, and action"—to truly understand whether one is shouldering a weighty responsibility or merely a nominal follower chasing after faith. This will inevitably become clear at this stage.
Due to enduring too many trials and tribulations for too long, can a sentient being who has fallen into depravity achieve a complete transformation? Those destined to become great pillars of Heaven will inevitably face distrust or slander during the process of tempering, encounter rejection of religion, and harbor misconceptions about cultivation, as well as erroneous views. It is precisely through this process that understanding can be attained.
If one perpetually indulges in the enjoyment of blessings, it inevitably leads to a prolonged stagnation, devoid of opportunities for elevation and transformation. In the actual journey of existence, should one not reflect upon whether adjustments are necessary—step by step, through profound personal realization and the accumulation of every single experience gained by one's own footsteps? Or should one remain forever confined to the present stage?
Essential Understanding: When encountering numerous obstacles, how should all processes be transformed? It is necessary to change one's own mindset and actions. Through "wisdom" in response, one must come to understand how to proceed and how to act. It also involves evaluating and judging the extent of one's own "mindset, wisdom, response, and actions" in terms of their merit and quality!
How many points would you give yourself? It is you who should score yourself, not the heavens. However, you must understand: in the eighth consciousness, there is no possibility of falsification. Moreover, throughout the entire process of existence, every arising thought and intention is stored here and is fully revealed in your own ālaya-vijñāna, which manifests as the "mind-king."
Thus one can discern whether one acts through innate nature or through demonic nature, for both are revealed in the trials and tribulations of testing. Moreover, because demonic nature is bestowed upon oneself, there inevitably arises a process of orientation that remains unknowable. It is precisely through one’s repeated choices in this orientation—again and again, time after time—that the suffering of insatiable craving manifests.
Thus, in this cyclical process of repetition, one remains unable to discern one's true preferences, inevitably swayed by the shifting currents of one's own thoughts and consciousness. In the present era, all sentient beings are caught in this very pattern of action—precisely because they cannot come to know themselves, nor can they attain self-sufficiency. Moreover, time and again, they find themselves disheartened and disillusioned.
When demonic nature manifests in the present moment of existence, this indicates an inability to deeply realize and embody the truth within oneself. How, then, can one undertake cultivation, transformation, and elevation? Being deluded and obstructed means being trapped by one’s own confusion, fundamentally unable to break free from such processes and mental states, which further hinders one from transcending these limitations and obstacles.
Can we take a step back to understand the origins and outcomes of all things? Even more, can we retreat a foot to observe how to act? Further still, can we withdraw a full yard to view the entire process, the traces and signs of the matter? This is precisely the manifestation of one’s own applied wisdom, revealing the Buddha-nature. Moreover, it remains unhindered by the obstructive influence of demonic nature.
Sentient beings are often confined within these limitations, sinking into such processes and unable to free themselves. To observe the origins and outcomes of all phenomena, one may trace the underlying patterns from their trajectories. It is essential to understand how to act in order to transform oneself and ascend; otherwise, if one cannot transcend these boundaries, it becomes difficult to dissolve the immediate obstacles.
Inherent nature resides within the human realm, and demonic nature also dwells in the human realm.
The Buddha-nature resides in the human world,  
And the innate nature also dwells in the human world.
To comprehend the essence of seeing one's nature,
One must understand how to practice it through self-discipline.
Nature, Demonic Nature, Human Nature  
Innate Buddha Nature Must Be Clearly Understood
This verse is offered as mutual encouragement to all sentient beings: In the human world, if one cannot clearly understand one's own actions and conduct, it becomes difficult to truly practice for one's future. One will only remain obscured by one's own ignorance, unable to attain deeper realization. It is exceedingly difficult to observe oneself from another perspective!
If! One could leap into the sky to observe from above, everything would become perfectly clear. Moreover, all actions are within one’s own practice, capable of transforming and dissolving every obstacle. If one fails to employ their innate nature and Buddha-nature, then such tendencies and demonic nature will often prevail over the innate nature and Buddha-nature. This is precisely the reason!
Chapter Twelve: Natural Nature and Buddha Nature
## Ancient Buddha of the Southern Sea
August 18, 2000  
The 19th Day of the Seventh Lunar Month, Gengchen Year (Friday)
The Dharma Assembly of the True Buddha Heart School Shines Brightly,  
Lighting Hundreds of Millions of Lamps of the Heart.
The endless truth of the lamp's transmission is widely proclaimed,
Obstacles of demonic and evil natures are transformed and removed.
When demonic nature enters, it uses malevolence as its means of growth, with the purpose of altering detrimental orientations toward one's own survival and obtaining material enjoyment. This necessity must be clearly understood within the essence of malevolent nature. If one remains perpetually in such a stage for too long a duration, it will ultimately obliterate one's own Buddha-nature, while allowing the demonic nature to mature over an extended period.
It is essential to clarify how to eliminate demonic nature. If one cannot fundamentally eradicate it within the essence of evil, it becomes difficult to achieve inner cultivation, transformation, and elevation for personal growth. Moreover, within evil lies the very substance of demonic nature, which can entrap one in a situation that is hard to reverse.
When the malevolent and wicked nature of demonic qualities manifests, such individuals may become truly great evildoers. This not only grants them limitations that are difficult to overcome, but also leaves them unable to comprehend why such conditions arise within demonic nature. Yet, although sentient beings may undergo such processes, the Heavenly Dao cannot bear to see them manifest within demonic qualities.
If one further engages in malevolent actions, it will prevent every individual from being able to reform themselves. Only by eliminating the malevolence within one's demonic nature can one manifest the goodness and Buddha-nature. If one remains at such a stage, it becomes fundamentally difficult to avoid creating negative karma in the pursuit of survival and material gain.
Furthermore! To cease the cycle of creating unwholesome causes, one must first understand how to eradicate them while still engaged in wrongdoing. For those unable to break free from the inherent nature of a malicious mind, which only deepens the roots of negative predispositions, how then can one cultivate wholesome predispositions? The answer lies in acting in accordance with one’s innate virtuous Buddha-nature.
Malevolence and Demonic Nature: When these two become intertwined to the point of inseparability, and inevitably combine, it surely leads to karma upon karma, cause upon cause, and effect upon effect, leaving no room for reversal. Sentient beings who fail to comprehend this reality will find it difficult to make significant progress in their own survival and well-being.
In the process of harming one's own nature, it is inevitable that in the pursuit of material pleasures, those with vicious tendencies will accumulate more resources than those with virtuous tendencies. This is also because it is easier for them to commit evil deeds and create karmic debts. Engaging in such malicious and unwholesome conduct is, in fact, an extremely cruel reality, one that all celestial beings and Buddhas are unwilling to witness.
Can one timely transform the mindset and actions? Not necessarily! If it is difficult to transform over the long term, then one cannot break free from the vicious cycle of actions. Although demonic nature is an unfavorable causal quality, in sentient beings, it paradoxically serves as a fundamental cause for upward elevation. What is the reason for this? Precisely because the demonic nature allows for immediate reflection, existing as two sides of the same entity.
It is precisely an achievement through upward and reverse processes, a level of thorough understanding that sentient beings find difficult to comprehend. Thus, in the midst of malevolence, it is hard to seize such an opportunity for transformation. Although it is said that Buddha and Mara are one, a distinction can still be made between malevolence and demonic nature. Therefore, it is essential for human beings to understand: the line between Buddha and Mara lies in a single thought.
However! Malevolence is by no means achieved in a single thought; rather, it is the result of accumulation over a considerable period of time. Why does such malevolence exist in the human world? It lies in the fact that, in the pursuit of survival, humans often betray their own conscience, causing themselves to repeatedly fall into the vicious cycle of malevolent causes. It is because they are unable to break free from these malevolent causes themselves.
It becomes difficult to truly reform one’s own thinking; on the contrary, one may come to believe that one’s own actions and behavior should indeed be this way! Over a long period of time, or through the cumulative progression across lifetimes, it is fundamentally challenging to enter into one’s innate nature. If one wishes to transform and reform the heart and character, it is likely no easy task, and there may be no effective outcome.
Furthermore, the fundamental purpose of human existence lies in transformation. Within the sentient universe, all species, without exception, are interconnected as one. This principle must also be applied to elevate and transcend humanity itself. Moreover, for those trapped in the cycle of the six realms—particularly the demonic kinds, which are deeply entrenched and resistant to change—it is crucial to recognize that such transformation is the true path forward.
If so! Even when it is difficult to exist in the human world, while still possessing innate nature, if one wishes to manifest Buddha-nature, there must be timing and causes and conditions. In facing the heavens, which cannot bear to punish without first teaching, a path of life will be left for them, granting an opportunity for transformation and cultivation. This is precisely the great virtue of heaven and earth, compassion descending to transform.
All sentient beings possess the nature of Mara,  
Yet the Buddha-nature also truly abides within them.
Evil seeds must be cultivated to be transformed,  
While virtuous seeds naturally achieve fruition.
The Actions of Sentient Humanity  
Accumulate Evil Deeds and Karmic Burdens
Observing how one has become like this—it is the root nature of vile quality descending.
If one can guide a person with a malevolent nature across, it is, in fact, more challenging than guiding many virtuous individuals. Yet, this very act demonstrates a positive force for society. It is essential to understand the great virtue of heaven and earth—this is precisely how they treat the sentient world. To reform those with wicked and harmful natures is exactly how the divine grace of the heavens blesses the sentient world.
Chapter Thirteen: The Heart of Heaven and the Nature of Heaven
## Ancient Buddha Nanping Daoji

English Translation:
August 25, 2000 (Friday)  
The 26th day of the seventh lunar month in the Gengchen year
The Chongxin Gengchen Dharma Assembly Opens,  
The Ancient Buddha Dipankara Descends.
Ignite the Heart's Lamp to Transmit the Boundless　　
Manifest the Buddha-Nature to Dispel the Darkness
Infinite Transmission
On the twenty-second day of the sixth lunar month in the Gengchen year, the ignition of the Heart Lamp transmission signifies the manifestation of the Lamp-Lighting Heart Dharma in the sentient world. It complements the propagation of the teachings of Śākyamuni, inaugurating the Lotus Buddha Land Pure World in the twenty-first century. Regarding Chongxin’s undertaking of the sacred mission entrusted by the Mandate of Heaven, why has Chongxin been chosen for this divine task? There are five reasons as follows:
First – observe how the venerable Master of the Chongxin Li Bi Sect and the virtuous disciples remain unwavering in their resolve. Even in the most arduous circumstances, with no resources whatsoever, and amid the greatest setbacks and slander, they maintain a state of mind, respond with wisdom and discernment. This provides the foundation for future propagation and expansion, enabling them to accomplish their own cultivation and deliver sentient beings.
Honoring the Heart: The fact that the Patriarch of Li Bi has been honored with such a sacred duty is precisely because he possesses a genuine and direct "Dharma Lineage and Karmic Blessings." Moreover, it enables a leading guide to understand that the grace of Heaven truly serves the functions of education and transformation. The mission and responsibilities undertaken by Honoring the Heart differ from those of any temple or spiritual lineage in the past or present.
Two-in-One means that during the previous era, Ancient Buddha Dipamkara guided and facilitated the return of two hundred million holy Buddhas. In this current age, these two hundred million Buddhas descend to the human world to carry out their transformative work. At the same time as these two hundred million Buddha-sons descend to the earthly realm, even Ancient Buddha Dipamkara finds it difficult to remain detached in the heavenly realms. Therefore, he too descends to assist, truly and directly presiding over the sacred site of the "Lineage of the Dao and Dharma Tradition."
For over four years since Chongxin undertook this sacred mission, it has been essential to repeatedly affirm through the practice of the "Ran Deng Heart Method" that the "Ran Deng Heart Lineage" is indeed the sole direct guiding lineage of our sect. It is through this lineage that we are now guiding the two hundred million Buddha-disciples who have descended to the mortal realm, and moreover, leading the nine hundred and twenty million original spirit beings back to their source. This serves precisely to compensate for the incompleteness left by the venerable Shakyamuni.
Furthermore, in addressing the inadequacies of past Buddhist classics, which lacked the dissemination of treatises and commentaries to benefit sentient beings, thus! Regarding the role played by Chongxin, it not only elucidates the virtuous grace of sentient beings within heaven and earth but also expounds upon the grace of the Wuji, the Void, and the great cosmos upon all living beings. This extends beyond merely the sentient beings within this heaven and earth.
To understand how to unfold the "cosmic life," one must return oneself to the Wuji, the Void, and the great cosmic celestial realm, for this is the true reality. It is essential to possess genuine principles and truths for guidance and cultivation, enabling oneself to accumulate the resources for ascension and transcendence. Only this is the true reality. To achieve ascension, transcendence, and elevation is to establish the foundation for return.
Three-in-One – In this current age of decline, all human beings propagate according to the teachings and practices of their own traditions, promoting their own paths. This is entirely appropriate. However, when one frequently slanders other religions in the course of such promotion, it creates "evil karma arising from good deeds" for oneself. This is truly regrettable conduct!
Yet they fail to understand how to correctly apply wisdom to elevate themselves within virtue and causality. Otherwise, if one blindly believes they can commune with heaven and earth, that is merely the realm of immortals and buddhas. Without truly possessing merit, virtue, and wisdom, what can one achieve? This is precisely the primary cause lacking in the myriad schools and teachings of today.
In the future, Chongxin must elevate its learning experience, further apply the true principles, internalize them within itself, and extend them to the sentient world—only then can it be considered genuine. Moreover, the karmic conditions encountered by Chongxin at present are not orthodox, and it is essential to make adjustments in this very moment. Only in this way can it truly be promoted to the world.
In the present era, we find ourselves in a world divided between the paths of Buddha and Mara. How, then, can we truly transform and propagate the Dharma? It is essential to observe with wisdom. Thus, the Master of the Principle Pen has been bestowed with the "Divine Vision and Spiritual Power," enabling him to perceive all actions and karmic connections of sentient beings. Only in this way can Chongxin acquire richer resources to carry forward its mission of propagation.
The Four Pillars – Reverence of the Heart:  
This is the sole, direct lineage that upholds the core tradition of my "Lantern Heart Dharma." Regardless of time or circumstance, it must be protected and sustained. This inner lamp shall be passed down within the Reverence of the Heart lineage, expanding endlessly, so that all sentient beings may ignite their own inner lamps and transmit this light without end.
The fundamental sacred mission of Chongxin is precisely to be carried out in successive phases, serving as the foundational work for the Heavenly selection of pillars to uphold the Dao lineage. However! Chongxin aims to transmit and propagate the "Heart Lamp," thereby constructing the lineage of the Heart Dharma of the Eternal Lamp. This is also reflected in the completion of the eighth volume of the Great Dao Series—"The Great Dao Illuminates the Heart"—after the submission of the manuscript.
Regarding the initiation of the "True Buddha Heart School"—igniting countless lamps of the heart and illuminating the boundless shores of Buddha-nature—this is both an affirmation and praise of Chongxin. It also pertains to the advocacy by Patriarch Li Bi: for those who will ignite the heart-lamp in the future, this master has long entrusted this heart-lamp to the Luminous Register, awaiting only the destined ones to kindle it. One must first purify oneself to allow the heart-lamp to manifest its infinite radiance.
Five – To propagate this "Chart of the Heart-Lamp's Radiance" through the Chongxin Lineage, it is essential to exalt our Holy Dipamkara Buddha, enabling all to return and even transcend, while also guiding tens of millions of Buddha's children to attain accomplishment. The entire Chongxin Lineage is not only extraordinary, but I, your teacher, will also permanently reside within it to oversee and protect.
The Dharma lineage of Dipamkara has been passed down through the ages,  
This singular, sublime cause and condition stands as a rare treasure.
Inheriting the Heart of Reverence to Propagate
The Orthodox Lineage Benefits Humanity
Boundless Virtue Ferries All Souls
Four Hundred Million Disciples Proclaim the Celestial Sound
Return to Transcendence, Then Ride Beyond
Surpassing Universal Salvation's Fulfillment Guide
On the first, fifth, tenth, fifteenth, twentieth, and twenty-fifth days of each lunar month, every five days, divine presence is consistently anchored at Chongxin. This is for the protection and promotion of the Ran Deng Heart Lineage. It is not only Ran Deng Buddha who presides, but also numerous Buddhas and saints simultaneously reside within the Chongxin Tao Lineage. It is essential to promote: the True Buddha Heart Sect is jointly accomplished through the shared efforts of all divine Buddhas and virtuous beings.
Chapter Fourteen: Innate Nature and Self-Nature
## Homage to the Ancient Buddha Dipamkara
August 29, 2000  
The First Day of the Eighth Month in the Gengchen Year (Tuesday)
The Great Way of the Southern Continent arises from the Dharma's birth,  
The sea and sky share one hue, self-so in its own worth.
Ancient words transmit and uphold truth,
Buddha-nature and demon-nature are clearly revealed.
"Observing the two natures of 'demonic and evil': When entering the realm of demons, one becomes incapable of self-discernment and is filled with a boundless sorrow over one's own actions. This inability to understand oneself precisely constitutes the malevolent demonic nature. Moreover, the growth of such malevolence in the human world is invariably influenced by corrupt habits.
I myself remain in the human world, often placing myself in situations from which it is difficult to extricate myself. In terms of Buddha-nature, it is meant to transform the malevolent qualities inherent in demonic nature, yet I am unable to reform myself. Alas! I have borne all the bitter consequences, and throughout the entire process—amidst the calamities born of evil deeds—I have made it difficult for myself to attain clarity and thorough understanding.
One thus becomes incapable of mastering the manifestation of Buddha-nature; on the contrary, it allows the demonic nature to grow. Therefore, regarding the dual nature of Buddha and Mara, they exist as one entity yet manifest as two sides of the same coin. It becomes difficult to discern with which nature one stands in the human world. As for the manifestation of one's Buddha-nature, it remains fundamentally elusive, leaving one merely sinking into the malevolent qualities of the demonic nature.
For all sentient beings, it is common to develop preferences regarding their own inclinations, while also distinguishing between different types, levels, and states of being. This makes it difficult to realize that both Buddha and Mara are inherent within one's own nature. Consequently, when it comes to the fundamental essence of one's being, it becomes unclear how one should act or what one should do. This is precisely the sorrow of human beings, who are bound by sentiment.
Demonic Nature: In the present world, if one wishes to witness it, it should be quite easy. What then causes its formation? At the inception of any matter, if displeasure arises in the heart, and further leads one to seethe with rage (explosive temper), the demonic nature will manifest in that very moment. This inevitably plants the seed of one's own demonic nature, thereby triggering the manifestation of malevolence.
This common practice in the human world, where individuals often act according to their acquired dispositions, stems precisely from the inability to conduct oneself through innate nature. Consequently, one becomes trapped within demonic tendencies, unable to break through the obstacles of ignorance. How, then, can one transform these malignant acquired dispositions? To sink into the abyss of wrongdoing—what recourse remains? Such is often the way of humanity!
The Seed Nature of Evil: It is a profound self-inflicted harm, persisting in actions that ordinary beings lack the knowledge to change, and continuing to follow such ways—this is truly dreadful! If one remains submerged for too long, without the guidance of virtuous mentors to cultivate goodness or the salvation of immortals and buddhas, it becomes nearly impossible to manifest the innate nature of buddhahood in one's conduct.
On the contrary! Precisely because one is submerged in the fundamental nature of evil, one perpetually creates causes and effects of wickedness. Moreover, the evil effects thus produced are difficult to transcend—this is the very essence of sorrow! Sentient beings, unable to witness the torment within their own minds, wonder how to transform the inherent evil in their nature. This is the origin of the malignant essence within demonic nature.
Buddha and Mara are two sides of the same coin, both existing within the human realm. How can sentient beings, in the present moment, come to understand the manifestation of their Buddha-nature and discern the right path to follow? How can they ignite the luminous lamp within their hearts to illuminate the essence of their Buddha-nature? Moreover, through the unwavering integrity of humanity, one may elevate and bring forth the radiance of their own Buddha-nature.
If so! To be obstructed by darkness, and moreover! To manifest the nature of evil within one’s own inherent nature is precisely to be shrouded in layer upon layer of darkness. Moreover, if one attributes the distinction between Buddha and Mara to what one has received, it will obstruct the fundamental cause for sentient beings to ascend upward. Conversely, it becomes relatively easier to dissolve all external demonic realms.
Buddha is the fulfillment of human potential,  
And so is Mara.
What truly understands its own reality  
Transcends views and distinctions with clarity.
If one cannot comprehend that both the Buddha-nature and the demon-nature within humanity are reflected by one's own original mind—that the inherent causes and qualities of one's own "Buddha and demon" are merely initiated by one's own thoughts and consciousness—how then can one transform them by oneself? Or how can the immortal Buddhas guide one to dissolve the demon-nature and manifest the Buddha-nature?
To understand that "Buddha and Mara" are dualistic opposites, existing solely within the consciousness of one's own mind. External demonic realms are easily dispelled, but to eliminate the inner demonic nature requires profound effort and discipline to achieve transformation. Thus, Buddha and Mara are not external manifestations but rather two aspects of one's inner nature.
In recognizing that one is the very amalgamation of Buddha and Mara, one can observe the manifestation of "Buddha and Mara" and thereby come to understand through oneself. How, then, should one dissolve the realm of Mara and the inherent nature of Mara's root cause? It is essential to comprehend how to illuminate the manifestation of Buddha-nature. Precisely, it is necessary to ignite one's own "lamp of the luminous heart to shine upon Buddha-nature"—this is profoundly in accord with reality!
Simultaneously perceiving the demonic nature as it manifests, it becomes evident that when one is immersed in wrath, malevolent appearances will arise prominently. Can this be truly understood? It is exceedingly difficult! Yet it can be clearly observed by others—what is revealed is this: that which appears utterly vicious and extreme. By looking into the mirror oneself, one may come to understand another aspect of one’s own face. This is precisely the manifestation of the demonic nature. Be vigilant and guard against it!
The manifestation of Buddha-nature is one's own doing,  
And the appearance of demonic nature depends even more on oneself.
Distinguishing Buddha and Mara from the original essence,
One cannot say Mara is an external adversary.
Life's path laments both Buddha and Mara,  
Trials passed, yet Mara's grind persists.
Passing through each barrier to knock within,
Both Buddhas and demons are manifestations of self.
One should not merely speak of Buddha-nature while ignoring the demon-nature manifested in the contrast between Buddha and demon. To do so would be no different from deceiving oneself, making it difficult to face one’s true self. When confronted with a visage of extreme ferocity and wrath, how then should one dissolve the demon-nature and reveal its essence? It is essential to purify the demon-nature and manifest the Buddha-nature—only then does one attain authenticity.
Chapter Fifteen: The Original Mind and Self-Nature
Namo Ancient Buddha Dipankara
September 1, 2000  
The fourth day of the eighth lunar month in the Gengchen year (Friday)
Nanping Daoji Li Xiuyuan  
The Ancient Buddha descends to perfect the heart of Chongxin.
Life's connections arise from mutual attraction,  
While inherent nature and Buddha-nature are the ultimate source.
"The distinction between 'Buddha-nature and demon-nature' is precisely two sides of the same entity, requiring one to make a choice for oneself. It is essential to clearly realize and embody that both 'Buddha and demon' reside within one's own mind and consciousness. In terms of all inherent qualities, this means the very foundation of human existence lies in using one's original nature to manifest oneself in the process of living."
To understand that in the process of existence, one directs oneself toward the pursuit of a certain dispositional goal. In this orientation, one discerns all processes of orientation. If negative causes and conditions are applied, and actions are carried out with malicious intent, obstacles will frequently arise. How, then, should one apply innate nature as the guiding process in life? It is not necessarily so!
To clearly understand one's own nature and discernment, how can one judge what is true reality? It is to understand one's own orientation toward existence, yet one often fails to apply the true principles, instead! resorting to ordinary worldly principles. This is precisely what prevents sentient beings from comprehending the true meaning and ascending upward—what can be done!
Alas! In the true meaning of existence, if one cannot apply the genuine principles of truth, one remains forever confined within ordinary conventional truths, unable to transcend these limitations. If human beings cannot comprehend the true meaning of the universe’s operation, how can they employ their innate nature? Only by understanding this can sentient beings within heaven and earth elevate themselves through the essence of their inherent nature.
How can one elevate oneself? And how can one be guided? Only by employing one's innate nature in the present moment of existence can one discern one's future disposition. Moreover, to become the master of oneself is to avoid being controlled by one's own inner slave. By comprehending the true principles of heaven and earth, one is certain to break free from the shackles of demonic nature.
The ability to manifest the true nature and essence of heaven and earth brings benefit to all sentient beings. Even for ordinary practitioners who cannot yet comprehend or directly experience this process, it allows them to understand the inherent quality of Buddha-nature. This is precisely the manifestation of innate nature, the nature of the Great Dao, and also the nature of the Wuji, the void, and the cosmos—transcending and elevating all.
Heavenly Nature is the Heart of Heaven: How can one comprehend the process of interpreting the Heart of Heaven? The causes and conditions expounded in *The Great Dao Reveals Nature*—how do they manifest the Heart of Heaven and Earth? That is to say: the Heart of Heaven and Earth, the Heart of Wuji, the Heart of Emptiness, and the Heart of the Cosmos all reside within this Heavenly Heart and Heavenly Nature. Moreover! How should one guide one’s own nature, transforming one’s temperament through worldly actions.
Indeed! To understand that all sentient beings possess Buddha-nature, and that the manifestation of Buddha-nature is merely applied within Buddhism, one must also recognize that the four major religions—Confucianism, Daoism, Christianity, and Islam—have found it difficult to apply this concept. It is essential to realize that throughout human history, there was originally no such term as "Buddha-nature." It is only in the last two thousand years or so that this concept and its terminology have become known.
In the past Great Void Heaven Realm, understanding the Heavenly Heart was a true upward ascension due to its essence, requiring one to integrate with the Heavenly Heart and Heavenly Nature in conduct and action—a realization difficult for ordinary cultivators to attain. Moreover, as time changes, so do the methods; the era has now entered the age of technological civilization, no longer confined by religious beliefs, gradually breaking free from these boundaries.
It is to allow oneself to manifest through genuine spirituality: the innate nature and the heavenly heart. Such conditions nurture all actions, and sentient beings gradually transcend religious labels. If transformation is not achieved, yet one merely clings to past terminology, it may become increasingly difficult in the future to guide sentient beings toward growth and elevation.
On the contrary! It would lead some sentient beings to focus solely on scientific civilization, making it difficult for them to comprehend and realize within the spiritual world that in the future: with a single thought, one can perceive the process of supernatural power in all formed states, which is precisely the divine-foot power. Based on this observation: how should it be applied in the cultivation of the Heavenly Heart and Heavenly Nature?
Not only does it lie in the present moment and the role Chongxin ought to play, but it is also essential to establish within oneself the ability to understand: the Heavenly Heart and Heavenly Nature. Only then can one align with the future unfolding of the divine powers—Heavenly Eye, Heavenly Ear, Mind Reading, Supernatural Mobility, Knowledge of Past Lives, and the Exhaustion of Outflows—thereby achieving self-elevation and transcendence. How, then, can one attain and discern the Heavenly Heart and Heavenly Nature?
The heart of Heaven is my heart; the nature of Heaven is my nature. How should one apply oneself: by merging with the heart and nature of Heaven and Earth? It is essential to understand: precisely in one’s own actions and discernment of nature, if sentient beings are unable to realize this state, they will inevitably find it difficult to attain genuine recognition of the heart and nature of Heaven.
The heart of Heaven and Earth is my heart; the nature of Heaven and Earth is my nature. It is only by attaining a thorough understanding of this truth that one can personally dissolve the various constraints of the human world. One must then comprehend: what is to be done among humanity? And how is it to be realized and verified? In the human world, how should one manifest the True Suchness and reveal one's intrinsic nature!
The Nature of Heaven and Earth: It is the heart that distinguishes oneself from Heaven and Earth. Otherwise, one would not even be able to experience this point. If one wishes to enter into oneself—to elevate one’s Heavenly Nature and Heavenly Heart—it would also be relatively difficult to achieve. It is essential that all virtuous students of Chongxin at this moment must thoroughly understand the "Heavenly Heart and Heavenly Nature" and clearly recognize the true role they play.
Heaven and Earth unfold their virtuous grace, and the sentient world, along with all living beings, is precisely what Heaven and Earth protect and bless. To comprehend the true intent of the work "The Great Dao Reveals Nature," how should one clarify the distinctions in one's own inherent tendencies? To realize that the heart of Heaven and Earth is my heart, and the nature of Heaven and Earth is my nature, it is essential to align with principle and actualize it in practice—only then can it be considered genuine nature.
The nature of heaven is the heart of heaven, which is my heart;  
My heart can become the heart of heaven and earth.
Enlightenment manifests in myriad forms among humanity,  
Yet the celestial heart and innate nature must remain lucid.
Buddha-nature manifests in sentient heavens  
Heavenly nature boundless, the heart of heaven connects all.
Revealing the Heavenly Heart and the Nature of Heaven and Earth  
The innate nature within the heart is brought to light.
This verse! May it be shared with all sentient beings as mutual encouragement. Those who can fully comprehend it will surely attain enlightenment and clarity of mind, experiencing the great bliss and serene tranquility of seeing one's true nature. Otherwise! If one only gains slight awakening and believes oneself already enlightened, that undoubtedly becomes a delusion and obstacle to oneself. Moreover, all dispositions and distinctions—whether celestial heart or celestial nature—can achieve realization according to their inherent qualities.
Chapter Sixteen: The Original Nature of the Mind
## NAMO ANCIENT BUDDHA DIPAMKARA
September 5, 2000  
The eighth day of the eighth lunar month in the Gengchen year (Tuesday)
Namo to the Creator of Cosmic Life
The Lamp-Lighting Nature of Self Attains Spiritual Perfection
The Ancient Buddha's teachings spread across the boundless realms,  
Illuminating the heavenly heart and nature to kindle the inner lamp.
From the perspective of the Heavenly Heart, it is to guide the innate mind of all species, enabling one to understand that the "Heavenly Heart" precisely connects everything through the operation of Heaven: the universe, the void, the Wuji, the heavens and earth, and the evolutionary processes of all living beings. Moreover, it lies in the Heavenly Heart: that is, the heart of all sages, immortals, and Buddhas. Here, how can the Heavenly Heart be integrated into one's own innate mind?
One must clearly understand how to elevate oneself through action in matters of survival and benefit! It is essential for the original mind to know and merge with the Heavenly Mind, thereby realizing that all actions of the Heavenly Mind must align with the operation of the Great Dao without contradiction. One must also comprehend how, in the human world, to transcend the bondage of reincarnation!
Only by repaying all karmic causes and effects can one achieve correctness. The essence of the Heavenly Heart's shelter is precisely this unified and all-encompassing compassion. All sentient beings, regardless of the time, space, or species in which they exist, receive the protection and guidance of the Heavenly Heart. It ultimately depends on how one integrates with the function of the "Heavenly Heart"!
By taking oneself as the subject of future-oriented actions, one frees oneself from the constraints and limitations of the mundane world. Guided by the heavenly heart, one constructs within one's own primordial spirit, embodying the great love of heaven and earth to protect and bless all living beings among the myriad species. This compassionate action is precisely what the human world must cultivate.
Survival is the thread that connects "Heaven, Earth, and Humanity," for the great virtue of Heaven is to cherish life, the great virtue of Earth is to nurture and foster life, and the great virtue of Humanity is to liberate and protect life. The connection among these three is precisely as such: in the human world, acting with the heart of Heaven necessitates embodying the essence of Heavenly nature, and it is also essential to guide oneself with the heart of Heaven and the nature of Heaven.
As humanity says: "They are no longer human!" This is the conduct of sages, immortals, buddhas, and bodhisattvas—to act in all matters by drawing upon the heart of Heaven and the nature of Heaven. It is to elucidate and elevate all that arises from one's "original essence" in accordance with principle and reality. Moreover! One must also engage in genuine practice to grow and transcend.
One can thus reside in the Heavenly Heart: Therefore, for all species in the vast cosmos, the essence that stirs and connects the fundamental causes must align human affairs with the innate nature, linking them to "I am the virtue of immortals, Buddhas, sages, deities, and Bodhisattvas." Hence! In the human world, if one cannot practice the Bodhisattva path of the Great Vehicle to awaken sentient beings, it becomes exceedingly difficult to transcend limitations.
The multitudes of living beings find it difficult to properly apply and manifest the essence of their original mind and inherent nature. This is precisely what makes it challenging for them to act in accordance with the Heavenly Mind and Heavenly Nature, and prevents them from aligning their original mind and inherent nature with the Heavenly Mind and Heavenly Nature. Moreover, it must be clearly realized that this is not the only issue at hand.
Moreover! To care for all sentient beings is precisely one of the fundamental conditions of human conduct. By nature, one should immerse oneself in goodness and virtue, in the intrinsic quality of selflessness, and further elevate one's original heart into the realm of innate nature. And as for all causes and effects, they have long since been dissolved without a trace.
One can thus attain the crystalline clarity of the Heavenly Heart, and in contemplating all things without flaw, it is essential to perceive the entirety of light. Within the gravitational forces of heaven and earth, one must understand that "heaven possesses the gravitational pull of the Heavenly Heart, and earth possesses the gravitational pull of the Earthly Heart." In the human world, if one cannot fully embody the gravitational pull of the Heavenly Heart, how then can one proceed?
It is exceedingly difficult for one's innate nature to attain: the manifestation of true suchness and the revelation of Buddha-nature, thereby acting in accordance with the Heart of Heaven: that which is created and emanated by the gravitational pull of the Heart of Heaven. However! In the motion of all celestial bodies throughout the cosmos, without the gravitational pull of the Heart of Heaven, balance and positioning would be nearly impossible to achieve. Thus, it is essential to have balanced rotation and precise positioning, so as to prevent the occurrence of numerous calamities.
Created by the gravitational pull of the Heavenly Heart: it ensures that all celestial bodies operate according to established laws and do not collide with one another. This also serves as a protective measure for all species across the three thousand great chiliocosms. Moreover! The laws of heaven and earth, driven by the constant force of the Heavenly Heart's gravitational pull, allow all actions of all beings to proceed with lightness and without obstruction.
It must be personally realized within the human world by oneself, so that one may instantly perceive the workings of the Heavenly Heart and Heavenly Nature—precisely what mortals refer to as the "Dao-Realized Immortal." Therefore! When guided by Heavenly Nature and the Heavenly Heart, all stars are positioned, and all cosmic principles are manifested in the operation of the Great Dao, balancing the forces among all celestial bodies.
When one can align one's own heart and nature with the Heavenly Heart and Heavenly Nature of the Great Dao, one is no longer merely human but attains the realm of a Buddha or Bodhisattva. Only then can one truly comprehend the operation of heaven and earth without contradiction in the human world. This is precisely what arises from the creation and connection of one's original heart and nature, as well as the fundamental requirements thereof.
The Heavenly Heart operates the Heart of the Dao,  
The Heavenly Nature moves the multitudes of stars.
Perseverance in the Way is balance,  
Mutually supporting and interlinked in its essence.
The true nature formed by the Heavenly Heart  
The original heart and innate nature reveal the Self-nature.
Ignite the Heart's Lamp to Illuminate Brightness  
Human Affection Refines the Heavenly Heart
When it comes to understanding the true essence of reality for sentient beings, how should one connect one's own heavenly heart and nature with the heavenly heart and nature of heaven, earth, the universe, the Wuji, and the void? It is precisely by truly exercising one's functions in the process of existence that one can comprehend the operation of the "heavenly heart's gravity" and the "earth's gravity."
How can sentient beings, amidst the rotation of the Earth, interact with the heart of Heaven and the nature of Heaven in a way that is enduring and sustainable? It is essential to grow within the "Middle Way." The awakening to the true essence of the sentient world must be realized and integrated through one's own experience; only then can one truly comprehend the profound meaning of the operation of Heaven and Earth.
The karmic connections of human life are precisely initiated by celestial nature and celestial heart. It is essential to clearly understand that celestial heart and celestial nature are the fundamental causal qualities within one's own body, as if interconnected with the celestial heart and celestial nature of Heaven and Earth, Wuji, the Void, and the Cosmos. Only by merging and becoming one with them can one elevate and transcend the karmic connections of one's own essence.
Chapter Seventeen: The Cause of Spiritual Nature
## Ancient Buddha Nanping Daoji

English Translation:
September 8, 2000  
The Eleventh Day of the Eighth Lunar Month, Gengchen Year (Friday)
The South Sea Opens the Path of the Heavenly Heart  
The Ancient Buddha Proclaims the Sublime Truth
The Ultimate Treasure Lies in Cultivating the Heart  
The Radiance of Nature and Self-Nature Ascends in Sublimation
When the Celestial Nature enters the Celestial Heart, it is to manifest one's inherent nature. Its purpose lies in whether sentient beings can integrate into the Celestial Heart and Celestial Nature. In the mundane world, one must clearly understand one's original heart and original nature. By acting in accordance with one's Celestial Nature, one will achieve mutual integration with the inherent nature, and thus align one's conduct and actions with both the Celestial Nature and the inherent nature.
One must fulfill the mission they have undertaken. Not only does this allow for the accumulation of sufficient resources for ascension, but more importantly! Through the practice guided by "innate nature and self-nature," one can personally realize the great compassion and boundless love for all sentient beings. This enables one to engage more fully in the holistic affairs to which all beings are connected, which is precisely the manifestation of great universal love.
The Celestial Heart and Celestial Nature originate from one's own original heart and inherent nature, and are further manifested through the realization of the Buddha-nature within. It can be understood that this inherent nature precisely guides one to take spiritual practice as the direction, orienting the process of reliance toward virtuous conduct. This not only enables one, within the human world, to pursue higher aspirations while transforming the mundane in all endeavors.
It is to allow oneself: to prevent any malevolent qualities from taking root, while cultivating within oneself the capacity for genuine greatness, profound compassion, and universal love—a spirit of boundless benevolence. It is to conduct oneself in a manner revered by heaven and earth, building upon the essence of the heavenly heart and innate nature. Moreover, it is to act in ways that manifest one’s true nature for the benefit of all sentient beings, and ultimately, to merge into the sacred essence of the immortal and enlightened path.
Moreover, one must truly realize and clearly understand that this provides a reliable path for oneself and supplies the nourishment for one’s own ascent. Furthermore! It enables one to be fully endowed with abundant richness, so as to guide and transform sentient beings below. This is precisely what is meant by “when used, it is fully available” without ever running short. And indeed! There is a continuous, unending flow of practical nourishment to foster the growth and realization of true principles in guiding others.
One must possess within oneself the aspiration to seek the infinite above, and moreover! to transform the boundless below. Furthermore, the human heart is inherently good, and human nature is originally pure and luminous. Within this essence of spiritual clarity and luminous purity, one penetrates thoroughly without flaw. It is to act toward sentient beings in accordance with one's intrinsic nature, yet one must also be cautious, for if this intrinsic nature remains in the human world for too long, it may risk being tainted by the defilements of the five dusty realms of suffering.
one will tarnish their own intrinsic nature. This condition requires the removal of such tarnish, which must be achieved through cleansing the inner world. Moreover! It involves understanding, through the actions of the "heart," how to clarify "intention" amid the activation of "thoughts"! Is it tainted by unfavorable "consciousness" seeds? This is precisely about guiding one's own 'heart, thoughts, intention, and consciousness.'
Otherwise! If one merely understands this "heart-mind" without purifying and elevating these three—thought, intention, and consciousness—it is likely that even in the practice of inner cultivation, it will be difficult to achieve the manifestation of the inner nature. For all sincere practitioners, it will be hard to realize this state. Instead, they will be swayed by this "heart-mind" and drawn into its whirlpool.
The fundamental inability to purify the entire activity of "mind-consciousness" is precisely what keeps one forever trapped within the cycle of rebirth. Therefore, regarding the "quest for the Dao" as merely a form of taking refuge—akin to the Buddhist ceremony of refuge-taking—one must understand this: if the quest for the Dao could transcend life and death with a single point, then where would the law of cause and effect reside?
To clearly comprehend and verify the pursuit of the Dao and taking refuge, one must understand that it is merely a form of enrollment in a course of study. If one fails to genuinely internalize and actualize it, allowing one’s inherent nature to become purified, it becomes fundamentally impossible to fully understand the holistic workings of the "mind, thoughts, and consciousness." However, it must be noted that the terms "mind, thoughts, and consciousness" are specifically employed in Buddhist discourse, and one should clearly recognize that Buddhism possesses its own unique theoretical framework.
Every thought and intention arising in humans is meticulously recorded. How, then, can one tame the restless mind and wandering thoughts? It is essential, in the very arising of thoughts and intentions, to recognize and dissolve the misleading influence of "mental consciousness." Thus, regarding the Daoist concept of the three hun and seven po, how can they be integrated within "mental consciousness," and how can they mutually assist and guide each other toward upward elevation?
Indeed! The ability to guide oneself toward virtuous conduct originates fundamentally from the "consciousness of mind and thought." To focus on the essence of the mind is to manifest one's innate spiritual nature within one's own soul. When one cannot interconnect and integrate the theories of all religions, one merely clings to the perspectives of one's own faith.
One will then overlook the merits of other religions, while blindly elevating the status of one's own. On the contrary, this only leads one into a trap from which it is difficult to extricate oneself. Why is this so? It is essential to understand that the teachings and functions of any religion possess unique educational methods. Recognizing the strengths of each faith can precisely compensate for the shortcomings within one's own religion.
It is precisely through the integration and mutual support of "mental consciousness" and the "three ethereal souls and seven corporeal souls" that one can truly guide them toward virtuous action. This elevates one's inner realm in the human world, enabling the cultivation of three thousand merits and eight hundred virtues to manifest the transcendence of one's original mind and inherent nature. Thus, it should indeed be this way.
The teachings and resources imparted by Chongxin have transcended the merits of three thousand virtuous deeds and eight hundred fruits of karma, delving even deeper into profound cultivation. Moreover! They have reached elevated realms and stages of fruition. Therefore! What Chongxin demands is not merely the practice of lower-level stages; it is precisely the practice of Mahayana practitioners, and even more so! Those who have entered the Buddha Vehicle, in carrying out their own actions, must align with truth and be grounded in reality.
As the Master! I require all deities, Buddhas, and students of Chongxin to practice "the actualization of the Buddha Vehicle," which is to "manifest the transmission of filial piety and gratitude" in the present moment. The responsibilities of the True Buddha Heart School extend not only within the human realm but also permeate the realms of Heaven and Earth, the Wuji, the Void, and the great cosmic celestial spheres. All can be carried out in accordance with truth and reality, and this transmission knows no bounds.
Heavenly nature and inherent nature are both self-nature  
The heavenly heart and inherent nature constitute the self-heart
The transmission of filial piety knows no bounds,  
As the truth is widely practiced in accordance with reality.
Heaven and Earth embrace all with boundless love,  
Confucianism, Daoism, Buddhism, Christianity, and Islam stand side by side.
Truth enlightens all beings to return,  
The Buddha Vehicle carries the legacy of provisions.
This verse! May it inspire all sentient beings. To complement and fulfill one another within our intrinsic nature and innate essence is to equip ourselves with abundant provisions for return and transcendence. For growth and elevation, it is essential to diligently learn in the present moment, for only then can benefit be attained. Sentient beings, too, must strive diligently to achieve return and transcendence.
Chapter Eighteen: Divergence of Spiritual Nature
## Ancient Buddha of the Southern Sea
September 15, 2000  
The 18th Day of the Eighth Lunar Month, Gengchen Year (Friday)
The True School of the Heavenly Way at Nanping  
The Ancient Buddha Daoji Saves the Blind Followers
Cultivation in life is the fundamental ground,  
The original mind and self-nature revere the truth.
Manifestation of Buddha-Nature: It is precisely the elevation of the Heavenly Heart and Heavenly Nature. How, then, does one provide the essential meaning for one’s own existence? As one’s original heart and original nature, they must be developed from one’s own heart and own nature. It is necessary to achieve the ability to manifest one’s own nature, Buddha-nature, original heart, and original nature. Only then can one be considered truly responsible for oneself in this world.
Otherwise! If one falls into other worlds, how can one then elevate one's "self-nature, self-mind," that is, the "original mind, original nature"? This is an essential task for all sentient beings; it is also difficult for oneself to utilize the heavenly mind and heavenly nature, as all actions are influenced by the five dust realms.
Moreover! All worldly actions hinder the refinement of one's own mind and innate nature, making it even more difficult to achieve the manifestation of one's true nature and Buddha-nature. Furthermore, regarding Buddha-nature as one's inherent essence, it is understood that all sentient beings share this unity. The concept of self-nature is also advocated in both Daoist and Confucian traditions, referring to the innate nature inherent in all human existence.
It is to manifest in the present moment, and one must also achieve complete purity without the slightest flaw. If even a trace of imperfection remains, it becomes difficult to elevate oneself further. In the work of education and spiritual cultivation, this is truly essential. One must not cling solely to worldly sustenance and material gain, neglecting the sublimation of the spirit—how could that be acceptable?
It is precisely the difficulty in seizing opportunities for upward growth within oneself. In the realm of sentient beings, all human actions sometimes deviate from one's original heart and inherent nature, leading to the creation of boundless karmic consequences and retributions. Yet, one remains unable to comprehend this fully. In all aspects of human existence, this is precisely what makes ascension in this world so challenging.
Why is this so? It is precisely because there has always existed a void within one's own soul! When it becomes exceedingly difficult to attain a sense of groundedness, one harms one's own spirituality and falls prey to the manifestations and obstructions of one's own ignorance. It is essential to act in the present moment—all spiritual elevation must be grounded in reality, so as not to fall into the whirlpool of samsara.
Is the heart at peace? All is achieved through emptiness. Sometimes one drifts through life in a daze, busy yet blind, and in the end, does not know for what purpose. Is it merely to "carry on the family line" as a continuation of legacy? Or is it only for the repetitive cycle of "eating, drinking, relieving, and sleeping"? One must come to understand: in the elevation of the soul, true construction should be undertaken!
I ask all sentient beings: If all the wealth in the world were yours to possess, could you truly enjoy it? Could you remain free from afflictions? Certainly not! On the contrary, it would only bring you many more troubles. Moreover, you would lose the opportunity to cultivate fields of merit, accumulate blessings, and nurture virtuous karma. Instead, you would plunge yourself into the whirlpool of creating misfortune and calamity. What then could you possibly do?
It must be understood that when the mind is empty, it is difficult to fill with money. Those who suffer from "spiritual emptiness," if unable to transform it into "emptiness of mind," will forever remain trapped in the cycle of samsara! From this perspective, all sentient beings, due to the comforts created by technological civilization, have truly entered into a state of "laziness."
There is no need to exert oneself physically in anything; instead, simply pressing a few keys on the keyboard can achieve one's desired goals. This inevitably leads to a gradual loss of one's true nature and inner self, while also causing the physical functions of the body to deteriorate. The increasing prevalence of obesity clearly manifests this phenomenon, leaving no trace of the ethereal grace and immortal bearing!
It is inevitable that as the mind becomes increasingly engaged, the body gradually falls into a state of stagnation—this is the sorrow of sentient beings living in the present era! Moreover, if one fails to construct meaning within the empty heart during this process, the realm of groundedness cannot be fully realized in the spiritual dimension. Instead, it becomes difficult for one to carry forward the "evolution through emptiness" for oneself.
If one cannot transform "spiritual emptiness" into "empty spirituality" for elevation in the present moment, one will forever remain trapped in the cycle of "revolving and returning." How then can one achieve a sense of spiritual fulfillment? One can only volunteer at hospitals, schools, or public places, engaging in tasks within one's capabilities.
Yet what is lacking is that genuine sense of "empty-heartedness," which goes beyond mere "spiritual emptiness." It must be understood that the human world is one of self-responsibility. If in this lifetime one possesses the conditions and provisions for return, one must remain grounded in every moment, and moreover, act in accordance with truth and reality.
When guided by a genuine purpose, one will never harbor a sense of "spiritual emptiness." It must be understood that from birth to old age and death, human life is spent in a state of blindness, confusion, and busyness. In the face of such "busyness, blindness, and confusion" in life, it is truly difficult to imagine which being can achieve elevation amidst this whirlwind of haste and obscurity. How exceedingly challenging it is!
To seek a path of the Great Dao, a celestial ladder for returning to the heavenly realm, while life is spent in ceaseless busyness, amidst blindness and vast obscurity—this is precisely the reality encountered by sentient beings in the present. One must understand: the "obscurity and busyness" of human life both stem from "blindness" in one’s own heart and body. Who, then, can make wise use of this limited time to transform the heart?
One must be able to advance toward the Heavenly Heart and act in accordance with Heavenly Nature. If one can achieve this, what worry is there about failing to ascend and transcend in the human world! It is only because all beings tend to make excuses for themselves—being blindly and busily occupied, or even drifting through life in a dazed and confused state. Such is the profound sorrow of human existence.
It is truly lamentable that sentient beings, having returned to this world through the cycle of rebirth, even when granted the opportunity to engage in religious practice, often fail to grasp the true essence of religion. They merely register their names or affiliate themselves superficially, frequently assuming they are religious practitioners. In reality, however, they remain merely religious believers.
Those who practice for twenty or thirty years, or even fifty or sixty years, often remain in a state of confusion and blindness, busying themselves with great enthusiasm! Yet they fail to embody the fundamental essence of religion, which is to teach and pass down its wisdom. Moreover, if one does not widely learn about genuine cultivation and practice, and believes only in one’s own faith as correct, it becomes difficult to elevate one’s wisdom.
One must be extensively learned and well-informed to accumulate knowledge and experience, transforming it into wisdom—this is the true path.  
As your teacher, I require all virtuous students of Chongxin to forever maintain the mindset of: half a cup of water, half a bucket of water, half a vat of water, half a lake of water, half an ocean of water. In this way, you will always remain in a state of learning, never becoming arrogant or boastful due to self-elevation, nor conceited and prideful.
If one does not demand this of oneself, one will fall into a self-set trap in the future, subjecting oneself to the bitter retribution of suffering. Why must one always maintain the mindset and conduct of half a cup of water, half a jar of water, half a lake of water, and half an ocean? It is essential to carry out one’s duties with humility and reverence, while also accumulating abundant resources for ascension through "spreading the truth of filial piety throughout the world."
Half a bucket of water never fills,  
Half a jar of existence can still be stored.
The ocean remains forever half without calamity,  
Yet arrogance and pride breed one's own disaster.
Human nature is inherently good and kind  
The original heart and nature are vast as the ocean
Heavenly heart and heavenly nature greet each other,  
Fulfilling this life to return to Heaven's reward.
This verse! Let us share it with all sentient beings; by carefully contemplating the meaning within this verse, one can understand that the human world operates precisely in this manner. How should one comprehend the "half function"? It is precisely the Middle Way without overflow! Only then can one avoid being trapped in excess or deficiency, unable to achieve genuine elevation and transcendence. This is the great principle of life.
Chapter Twenty: Purification of Spiritual Defilements
## Homage to the Ancient Buddha Dipamkara
September 19, 2000  
The 22nd Day of the Eighth Lunar Month, Gengchen Year (Tuesday)
Endlessly ferrying souls in the southern realms,
The sea and sky in their true nature are boundless.
Ancient wisdom holds filial piety as life's root foundation  
Buddhahood arises from the purity of self-nature and original mind
From the perspective of humanistic principles, its foundation lies in filial piety. In this twenty-first century, the ethics of filial piety among humanity have gradually declined, making it impossible to continue using ancient methods for moral education. It is necessary to promote filial piety through more innovative approaches. Moreover! In transmitting this legacy to future generations, it is essential to apply a renewed philosophy of filial piety.
Indeed! To educate sentient beings in the present era and achieve this scope, it is essential to apply the "thinking of filial piety" to construct and transmit educational traditions. Moreover, in this twenty-first century, how to apply the original mind and innate nature as the foundation for transmitting filial piety—and indeed, to disseminate the thinking of filial piety among the sentient beings of our time—is precisely the most crucial lesson.
The original mind and inherent nature are one's own mind and nature, to be exercised by oneself. In all choices and actions, every deed cannot deviate from this standard. It is essential to understand that all actions in the human world serve to elevate one's original mind, inherent nature, own mind, and own nature. Only through religious education can this be achieved as the true path!
This principle applies to any sect or school of thought. If it fails to advocate and establish the framework of filial piety thinking, it will struggle to achieve enduring and far-reaching transmission. Moreover, in the process of passing down branches and lineages, if human society cannot incorporate "filial piety thinking," it will drift away from humanistic spirit and lack the structural function of ethical norms and moral principles.
Education and cultivation curricula must clearly recognize that all religions in the human world are fundamentally one, descending in this manner into the sentient realm. Whether it be Confucianism, Daoism, Buddhism, Christianity, Islam, or other emerging religious traditions and lineages, all are thus. If they cannot apply the "thinking of filial piety" as a means of transmission, it becomes exceedingly difficult for them to endure eternally.
Within the philosophy of human virtue, the Confucian tradition of filial piety aligns with the Pure Land world of the Lotus Buddha Kingdom in the 21st century. It is essential to understand that the transmission of filial piety serves as an educational curriculum for the descendants of Yan and Huang, guiding sentient beings in the mortal realm. If this standard cannot be upheld, and religious education further neglects or eradicates filial devotion, it would indeed be a profound tragedy for religious teachings.
The original mind and inherent nature are precisely the self-mind and self-nature. In the human world, if one cannot apply the original mind and inherent nature, it becomes difficult to awaken the Buddha-mind and the Dao-mind. One must realize that it is within the self-mind and self-nature that illumination occurs. This is because all sentient beings possess Buddha-nature, and this Buddha-nature is what Daoism refers to as the self-mind and self-nature, which is also the original mind and inherent nature.
If humanity could fully embody this present moment, one could freely traverse any religion—not only Confucianism, Daoism, Buddhism, Christianity, and Islam, but indeed! All emerging religious sects and lineages of today are equally integrated in this way. However, if one becomes detached from the original mind, original nature, or one’s own mind and innate nature, it becomes impossible to connect with and manifest the true suchness and reveal the Buddha-nature.
Moreover! There exists within oneself a hindrance difficult to transcend, while the actions undertaken to provide genuine nourishment for one's own ascension transform into movements of descent. Regarding the original mind and inherent nature—that is, one's own mind and self-nature—it is the inevitable true suchness. In this twenty-first century, for religion or any form of education, if one cannot begin from spirituality, it will be exceedingly difficult to achieve any real accomplishment.
Moreover! It is essential to be both principled and practical, not only in comprehending the true meaning of heaven and earth within the spiritual realm, but also in understanding the phenomenal world of human existence. One must integrate one's spirituality with the reality of the living world, rather than merely transcending the spiritual realm within the human world. Why is such a demand necessary? It is because genuine practice must be grounded in both principle and actuality.
It is precisely in the religious landscape of the Central Land today, especially as filled with spirit mediums in the precious island of Taiwan, that—moreover!—each and every one of them hoists the banner of "Wuji," not only comparing and slandering one another but also engaging in mutual deception and trickery. None yield to another, each claiming to be higher and greater than the last, yet none can align with true principle and reality. How profoundly lamentable this is!
It is precisely because sentient beings today are unable to grasp the true principles and essence of cultivation; moreover, they cannot fully comprehend the genuine meaning of "the reality of principles," nor can they understand the true unfolding process of the Divine. They merely consider themselves, upon the descent of the immortals and buddhas, as the spokespersons of Heaven, privy to celestial secrets—yet what can be done about it!
Alas! Even in the very moment of encountering the true meaning, it is often difficult to perceive and fully comprehend the ultimate reality. In the process of interpreting the divine revelations from Heaven, one is invariably influenced and constrained by one’s own experiential doctrines and accumulated predispositions. Moreover! The inability to transmit the true meaning into the sentient world results in self-imposed limitations and obstructions. This, indeed, is the lamentable plight of the spirit mediums in the precious island of Taiwan in the present era!
From another perspective, it is not that there is no function of teaching and education, but rather the question lies in not knowing how to implement it. All are constrained by the karmic retribution guided by their own "ālaya-vijñāna," making it impossible to truly provide themselves and sentient beings with fundamental elevation through education and teaching. However, this also aligns with the evolutionary process of religion.
Therefore! Their merits should not be erased, and this is precisely why sentient beings are urged not to underestimate their actions. It must be understood that within religious equality, no one should harbor the notion of being the highest, the greatest, or the most supreme. Moreover, within the mandates they have received, many religious leaders remain unable to break free from such limitations and constraints.
This is precisely caused by the inability to ascend to higher levels, which thus requires Chongxin in the future to provide genuine and meaningful sustenance to all religions, including the Three Pure Ones tradition, the Cihui system, the Mother Goddess system, the Heavenly Dao system, and so forth. This is to guide sentient beings downward, enabling them to ascend, transcend, and genuinely benefit themselves.
To allow one's original mind and inherent nature, as well as one's own mind and self-nature, to manifest the true suchness and reveal the Buddha-nature is to embody universal love for all sentient beings as one. As the master in charge of the spiritual mandate of all contemporary religions, I also assist and support the endeavors of the Chongxin Taoist Center, enabling all sentient beings to comprehend the truth and return to their origin, thereby transcending the realm of sentient existence.
Why can Chongxin surpass the Maitreya Pure Land, and even transcend this stage and realm? Precisely because the Celestial Father, the Cosmic Sovereign, the Primordial Heavenly King, personally commanded the Human-Heavenly Patriarch of the True Buddha Heart School—the Supreme Being of the Void, Namo Void Supreme Virtue Human-Heavenly Ancient Buddha—together with Namo Dipankara Ancient Buddha, to undertake the great sacred mission of Chongxin, thereby elevating themselves.
The Heart's Devotion Truly a Rare and Sublime Cause  
Heaven Bestows the Revelation of Celestial Secrets
The Heavenly Father has issued a sacred decree,  
To guide all beings back to the path of return.
The self-nature original mind comes forth to walk the path,
The lineage of the Buddha-mind is infinitely wondrous.
Transcendence and Perfection in Ascent  
The Great Vehicle Practitioner Surpasses the Buddha Vehicle
It is only when sentient beings, at this stage, can align with the karmic conditions and capital bestowed by the Heavenly Realm for their return that authenticity is achieved. Therefore, strict demands are placed upon the revered deities, buddhas, and disciples of Chongxin: they must act in accordance with truth and reality, without arrogance or self-exaltation. It is essential to remain humble and grounded, enriching themselves through the study of sutras and the accumulation of experience, so as to impart these teachings to the vast multitude of living beings.
Chapter Twenty-One: The Dual Stains of Defilement and Purity
## Homage to the Ancient Buddha Dipankara
September 22, 2000  
The 25th Day of the Eighth Lunar Month, Gengchen Year (Friday)
Nanping stands guard, protecting Taiwan's borders
Daoji transforms life's wondrous principles.
The Ancient Buddha descends to illuminate the true nature;  
The spiritual seed transforms into the essence of being.
When one seeks to elevate the inherent nature of the self, one often encounters numerous bottlenecks and adversities. Moreover, one may lack the capacity to truly guide oneself. How, then, can one thoroughly understand one’s own spiritual essence? Fundamentally, there is no way to genuinely advance and act in the spiritual realm, which in turn gives rise to much ignorance.
On the contrary! One may resent the frequent obstruction of ignorance within one's own mind, inherent nature, original heart, or self-nature. Therefore! It is essential to understand that in the process of "spiritual seed causation," it is precisely through the function of one's own spirit that the mind is elevated and transcended. This is the true reality, and it is how spiritual growth ought to be.
Spirituality: A Daoist term that precisely corresponds to what ordinary beings refer to as the self-mind, inherent nature, original nature, or fundamental mind. It employs Daoist terminology to harmonize with Buddhist concepts, further illuminating how one should conduct oneself in the human world and how to elevate one’s own spirituality. It requires considerable endurance and steadfast determination within oneself to achieve growth.
Otherwise! Sentient beings hinder themselves in this process, and it is difficult for them to realize that within the differentiation of "spiritual seed causes," it is essential to clarify their own understanding. If one wishes to attain the insight into true nature? It becomes fundamentally difficult to comprehend! How much more challenging, then, is the task of elevating the spiritual seed causes, which requires one to grow upward and accumulate all the roots of conditions.
It is essential to allow all realities of the "realm of form" to integrate with the spiritual "realm of mind" in order to achieve correctness. If either aspect is lacking, it will inevitably be difficult to attain one's own clarity. In distinguishing the causal seeds of spirituality, it is precisely because every sentient being possesses inherent causal qualities. How, then, can one elevate oneself in the present moment, enabling the spirit to transcend and ascend?
The fundamental purpose of the entire Great Dao series is to enable oneself to integrate the "spiritual" realm with the world of "true reality." Regardless of any religious sect or lineage, it is difficult to attain the stage and state of "illuminating the original mind and realizing the self-nature." To achieve this, one must understand: What exactly are the "original mind and self-nature"?
It must be understood! The difference between the human world and the spiritual world lies precisely in the fact that humans possess physical bodies through which they act, while the spiritual world lacks this tangible reality of the body. Therefore, in the spiritual world, if one has not yet transcended or ascended, they may instead yearn for and envy the beings in the tangible human world. Why is this so?
The Human Body: Precisely because it is a sentient, flesh-and-blood entity capable of joy, anger, sorrow, and tears, it manifests the authenticity of lived experience. These emotions, in turn, affect the physical form itself. This very condition—the embodied reality of feeling—is what the fallen beings of the spiritual realm envy and yearn for. It is this very foundation that, through cultivation and refinement, becomes the basis for ascending to become transcendent beings—Immortals, Buddhas, Saints, and Deities—who ultimately surpass the human state.
Thus one becomes endowed with the five supernatural powers, and further attains the six supernatural powers, manifesting the state of the supernatural power of the extinction of outflows. This forms the demarcation point of the true meaning of "ascent and descent." Only when the sentient body in the human world is fully endowed can one truly achieve upward growth and learn to transcend the fundamental nature.
Spirituality: Without a physical body, it is difficult for the "spiritual body" to manifest and integrate. There exists a mutually complementary relationship between spirituality and the physical form. Consider this: If the spirit does not inhabit a sentient being, can the physical body survive? It cannot! It is precisely through the alternating interplay of spirit and body that the karmic consequences of human existence can be resolved.
With self-sufficient capacity for action, one can precisely dissolve negative karmic causes and effects. This is precisely what Chongxin requires—there is no need to place hopes in the future. Instead, one should transform and repay past karmic retribution in the present moment, while also striving in this lifetime to attain boundless wisdom, accumulate experience, and amass inexhaustible merit and virtue.
The fundamental capacity to transform sentient beings lies in experiencing the growth of wisdom to refine oneself, enabling all beings to become vessels of the true principle. To carry out the planting of spiritual causes, it is essential to possess the fundamental nature of a sentient body, allowing oneself to grow in the present moment. Moreover, to unleash one’s greater potential is to bring about benevolent welfare and benefit.
Revering the Heart: In all sacred duties, it enables all sentient beings to cultivate the fundamental qualities for ascension and transcendence, attaining the world of the Lotus Buddha Land. By establishing a firm and virtuous foundation for the "Golden-Grade Lotus Throne," and in relation to the world of sentient beings, it allows one to no longer sink into the present or the future, thereby breaking free from the constraints of the underworld.
One can transcend the Maitreya Pure Land in the present moment, bringing forward the future Three Assemblies of the Dragon Flower to the here and now, thereby delivering a broader range of sentient beings. In terms of spiritual causation, distinctions exist among various categories. In the future, volumes upon volumes and chapters upon chapters of celestial scriptures and precious classics will be composed, enabling sentient beings to truly manifest the True Suchness and reveal their Buddha-nature.
It is also through the Buddha-nature that the lamp of the heart is ignited, illuminating the world of sentient beings with boundless light. Moreover, since the essence of all spiritual natures is fundamentally one and the same, it accumulates through the processes of birth, abiding, change, and extinction, as well as formation, abiding, decay, and emptiness. Having been tainted by impurities and defilements, it can discern the distinction between "pollution and purity" and "pollution and defilement," thereby understanding that what is constructed by spiritual nature is precisely the integration of the original mind into spirituality.
It is to prevent the self-nature from being tainted or obscured, and furthermore, to abandon and eliminate the eighth consciousness—the defilements of the *ālaya-vijñāna*—and enter into the ninth, the *amala-vijñāna*. This enables one to elevate oneself upward. Thus, the differentiation arising from the "causal seeds of spirituality" is distinguished by "purity versus defilement," and there are many aspects that are difficult to articulate clearly in words.
Spiritual seeds differ in purity and defilement,  
Distinct are the two—the pure and the impure.
The Fundamental Existence of Life  
All That the Body Possesses Can Endure
As the essence is inherently awakened and spiritual nature unfolds,
Both purity and defilement arise together.
To comprehend the truth of reality’s principle,  
One must distinguish clearly between purity and defilement.
This verse! Let us study it together with all sentient beings; to understand how the spiritual essence, through the actions of the physical body, can achieve the awakening of sentient beings in the Mahayana Bodhisattva practice. It is in the present moment, through all efforts to elevate and transcend the human world, that true benefit is realized. This must be carried out truthfully and sincerely. At the same time! There will be virtuous growth and transcendence.
Chapter Twenty-Two: The Essence of Virtue
## Ancient Buddha of the Southern Sea
September 29, 2000  The Second Day of the Ninth Lunar Month, Gengchen Year (Friday)
Four Years of Chongxin's Graceful Decree Celebrated  
The Ancient Dipankara Buddha Descends to Grace the Occasion
Fangde North Platform Unveils a New Visage  
Spiritual Gradients Proclaim Celestial Harmonies
In the spiritual seeding of causes, discernment arises precisely through the classification of diverse phenomena under the unifying theme of synthesis. Yet, regarding sentient beings, who often dwell within the realms of "spirit and nature," all aspects are encompassed together without distinguishing the functional role of each action. Consequently, these elements become entirely intermingled, making it fundamentally impossible to comprehend their respective functions.
Therefore! It is essential to clearly discern the distinction between "spirit and nature." Otherwise, neither Buddhism nor Taoism can provide a practical and truly guiding model. One must thoroughly analyze one's own "spirit and nature" to proceed correctly. Why is this necessary? It is to eliminate the obscurations of human ignorance and to elevate and transcend spiritually.
"Ling" is the intrinsic essence possessed by all sentient beings. Within the functions of Ling, its causal substance is difficult to perceive, yet it exists! The functions and causal substance of Ling are entirely flawless, even crystalline and transparent, capable of illuminating with clarity without the slightest ripple. Within the essence of Ling, this causal substance is inherent to sentient beings.
It can be demonstrated through modern technology to verify that light and color are manifestations of the spirit, a concept expressed in Taoist terminology. In Buddhism, however, the term "spirit" is not used; instead, the term "nature" is employed. Hence, one often falls into self-praise, like a melon seller boasting of his own wares. Yet! The essence of cause and condition inherently lacks absolute authenticity, for its fundamental nature is ever-evolving.
It also lies in being constantly swayed by terminology, and in this era where all beings enjoy comparison: who is greatest, most sublime, highest. Moreover! They look down upon everything while being smugly self-satisfied, believing themselves to be supreme and all others unworthy of mention, even to the point of! Belittling and negating the educational functions of other religions. This marks the beginning of "creating karma."
Why is this so? Precisely because it is difficult for one to perceive within oneself the equality inherent in the spiritual nature of all sentient beings. As Buddha Shakyamuni said: All sentient beings possess the Buddha-nature. How, then, can one manifest and nurture this Buddha-nature? It is essential to analyze the true functions of "spirit and nature," offering sentient beings the long-untransmitted secrets of the ages, so that they may benefit therefrom.
The function of "Ling" (Spirit) lies precisely in utilizing past accumulations to create anew. Moreover! It is facilitated through the convergence of causes and conditions, manifesting the law of karma—cause and effect—in the present era. Therefore! In ancient times, hindered by technological backwardness, clarity was lacking regarding the distinction between "Lingti" (spiritual body) and "Xingti" (nature-essence body), as well as the role of Ling in guiding through past lives.
Manifesting in the sentient world, the facilitation of causes, conditions, and karmic retribution—whether one receives blessings or encounters misfortune—all arises from the function of the spirit. It is through the magnetic attraction and repulsion of the fundamental causal substance that guidance and rejection occur. It is essential to understand that the "essence of the spirit" is precisely what enables sentient beings, within the arising and ceasing of conditioned phenomena, to enter into the cycle of karmic cause and effect.
Distinguishing between "repaying karmic debts and enjoying blessings" for spiritual growth—in this era, why do some people enjoy abundant blessings without much effort? And why do others struggle tirelessly throughout their lives, yet find it difficult to attain sufficient blessings? Conversely, there are those who engage in actions that invite misfortune, subjecting themselves to suffering and retribution as repayment.
Regarding all karma and retribution—cause and effect—it is the "spiritual essence of causality" that receives and absorbs them, distinguishing between good and bad actions as well as righteous and evil consequences, thereby yielding outcomes of fortune or misfortune. Thus! Human beings only understand cause and effect superficially, failing to comprehend that the repayment of karma and retribution constitutes the three great affairs of human life:
First, the repayment of karmic debts accumulated over lifetimes.
Second, fulfill the mission bestowed by heaven.
Third, the restoration of cultivating the true through the false.
These three great responsibilities serve sentient beings by providing all means to return to the causal substance, enabling the removal of negative causal elements from the spiritual body. Moreover, they manifest as karmic retribution when conditions ripen, ensuring that not even the slightest detail is omitted in the repayment of accumulated karmic causes and effects across lifetimes. All of this is absorbed and received by the spiritual body, thereby entering the very essence of all causes and conditions.
The Function of Ling: It can perceive the causes, qualities, colors, and radiance, which is precisely the secret not transmitted through the ages—a level of analysis difficult for any religious sect or lineage to attain. Due to the importance of spirituality, it serves sentient beings by providing guidance and absorption for the construction of karmic retribution—where Ling acts as the guide and the medium for assimilation and formation.
It is about allowing oneself, in the present and also in the future, to gradually settle all karmic causes and effects from past lives, and to construct the future. How should one act? And how should one achieve transformation? This will be guided by the "Ling," and the "Self-Nature" will not fall into the guidance of the "Lingti," thus preventing oneself from becoming tainted.
All functions and their combined effects are analyzed within the spiritual body. Only by distinguishing the divergence between one's "spirit and nature" can all karmic entities undergo the cyclical interplay of growth and downfall. It is essential to understand that the essence of the "spiritual body" is capable of influencing the "nature-body" through purification or defilement, and can also manifest the Buddha-nature.
It is through the function of "lighting the heart's lamp" that the karmic conditions of one's "spirit and nature" as the principal subject are illuminated. In the next session, I will analyze "spirit and nature" more concretely and in a manner that is even more accurate and true to reality. Very well! Tonight marks the fourth anniversary celebration of Chongxin Hall. To commemorate this occasion, I hereby bestow a verse to encourage everyone. Shortly after, a great nectar empowerment will also be prepared!
Four years of Chongxin bring forth new branches,  
Teaching and heritage remain forever selfless.
Human Karma, Spirit and Nature
Analyzed with clarity and enriched with substance
Fang De of Tuozhan comes to receive the decree,  
Northern Taiwan unfolds the resources of teaching and transformation.
Fulfilling karmic ties to ferry the destined,
Expanding faith and righteousness through heavenly virtue and wisdom.
Tonight, I appreciate the diligent efforts of all virtuous students. As your teacher, I have come to bestow upon you additional wisdom and blessings for your hard work. This will enable your future growth and elevation, allowing for the propagation and expansion of the teachings. Through your continued dedication, you will achieve greater harvests and benefits. This is how you may widely disseminate the teachings, accomplish your own enlightenment, and guide all beings toward transcendence and return.
Chapter Nineteen: The Distinction of Spirituality
Chapter Twenty-Three: Cultivation of Virtuous Nature

English Translation:
## Ancient Buddha Nanping Daoji

English Translation:
October 3, 2000  
The Sixth Day of the Ninth Lunar Month, Gengchen Year (Tuesday)
Namo to all beings as Tathagatas,
The inner light of the Lamp-Lighting Nature shines forth.
The Ancient Buddha descends to Chongxin Hall,
Spiritual discernment plants the seeds of wisdom.
The work of the Spirit as a guide is to cultivate one’s own nature through the interplay of cause, condition, and effect. In terms of shaping one’s own karmic constitution, it is much like a magnet: through the functions of attraction and repulsion, the spiritual entity actively absorbs or rejects, thereby taking charge of the cycle of cause and effect and dissolving previously created karma.
In this lifetime's subsequent karmic retribution, one also engages with various future causes and effects, placing oneself within the function of differentiation. This allows one to transform the fundamental causes and conditions of the karmic cycle, thereby offering oneself the potential for upward or downward development. One bears personal blessings and karmic adversities, which become the differentiated nature of future good and ill.
Spirit – is the process of self-growth, through the interplay of attraction and repulsion, enabling oneself to exclude and accept what can transform the root causes and conditions. It also functions under the guidance of the ālayavijñāna, distinguishing spirit from nature, allowing both to bear the karmic entanglements from past actions. On one's life journey, this enables the encounter with the fundamental causes and conditions.
Within the union of "cause and condition," it is essential to understand that refining the spirit into one's own causal substance—viewed from the Daoist perspective—is precisely the source guided by the nature-body; while from the Buddhist perspective, it must enter the causal-condition body of the "Tathāgatagarbha." In distinguishing between Daoism and Buddhism, one truly discerns the difference between "spirit and nature" beyond mere nominal distinctions.
Furthermore, it is received through the spiritual dimension: allowing oneself to ascend and descend within the human world, with the true purpose of the spirit's guiding role being self-transformation. This not only dissolves the various accumulated causes from the past but also makes all the experiences of this life the foundational nourishment for growth in the next lifetime.
In the process of repaying karmic debts across lifetimes, it is rare to find any sentient being who can truly bring about transformation. It is exceedingly difficult! All are bound by the teachings and traditions inherited from religions, which often lead one into a fog of confusion. Moreover, within religious scriptures and discourses, some represent the "true ultimate truth," while others are distinguished as "conventional worldly truths."
These two aspects grant oneself spiritual growth, enabling self-transformation. Yet for sincere practitioners in the sentient world among all living beings, they are often impaired by classical doctrines and theories, making it difficult to comprehend the true meaning. As the Sixth Patriarch Huineng once said: by listening to the essence of the sutras, one can clearly understand the entire context and origins.
Moreover, the classical doctrines and teachings passed down through the ages have kept one's spirituality perpetually stagnant, unable to ascend. Why is this so? Precisely because they plant the seeds of one's own downfall. How many among the classical doctrines in the human world can truly guide the transformation of the heart and soul? They are exceedingly few!
Again, in the process of embodying and verifying the discourses of the classics, one is often constrained by the literal meaning and connotations of the text. The ultimate truths and principles of the classics ought to be universally applicable, not formulated solely for the customs and conditions of a single nation. The laws governing all sentient beings under heaven and earth are the same—they would never be one way in the Middle Kingdom and another in the Eastern Isles.
Or perhaps in the Western regions, it differs from the Eastern lands—precisely because all are influenced by the obstruction of language. To truly understand spiritual growth, one must engage with the educational and cultural courses offered by religion. This allows one not only to dissolve the adverse karmic retributions from the past but also, in the future, to improve upon the accumulated negative causes from previous lives or former existences.
In the process of spiritual growth, it is like a magnet, attracting sentient beings to elevate their spirituality. However, sentient beings are often constrained by the literal interpretations of the classics, failing to apply them flexibly. This is precisely the reason why it is difficult for them to transcend and ascend further—a lamentable plight for all sentient beings.
Nor can it be blamed on religious education. It must be understood that all actions and behaviors of sentient beings within heaven and earth are subject to the same universal laws, which are unified and consistent. It is certainly not the case that what applies in the Central Plains does not apply in Japan, or differs in the Western Regions. Such notions are merely conventional truths, not ultimate truths.
If only! Religions are also influenced by local customs and traditions, yet in their essence of spirituality, they are all one and the same—all spirits are equal, all beings are equal. It is certainly not the case that the descendants of Yan and Huang in the Middle Kingdom are nobler than the people of Europe and America; nor is it true that the people of Europe and America surpass the descendants of Yan and Huang in the Middle Kingdom. It is not so!
Only by maintaining equality toward all beings, both human and divine, can one be correct. Otherwise, one is easily influenced by personal selfishness and self-arrogance. This is the most common flaw among humans: the tendency to compare—who is higher, greater, more exceptional, or most transcendent. It is precisely because there is too much comparison and calculation that genuine growth and elevation become difficult to achieve.
It is also unknown that among all religions in the universe, each is constrained by scriptures and textual barriers, making it difficult to truly return to the opportune moment. Therefore! In Chongxin's "Great Tao Series Celestial Books," which were composed to address this prevailing shortcoming, if the true principles of the heavens cannot be disseminated in the present moment, what else can be done?
It becomes difficult to guide sentient beings toward returning to the fundamental transcendence. It is essential to understand that the supreme truth of the Great Dao, bestowed by Heaven upon each religion, must not lead to underestimating the educational functions of other religious traditions. Moreover, in the current state of religions, many are dominated by inequality. When some occupy higher positions, they tend to negate the educational roles of other religions.
It is the obstruction of oneself by the truth, already caused by the obstruction of one's own ignorance. This is the most undesirable and unacceptable action for spirituality. Moreover, the spirit precisely guides the nature, and one must understand that within the crystal-clear purity, not a speck of impurity should remain. Therefore, what spirituality is tainted by is the distinction between "pure taint and impure taint."
The highest leaders often encounter obstacles, which is the sorrow among religions. Moreover, every religious leader frequently behaves this way, so how can it be otherwise? The successors and students who inherit their legacy also follow suit, forming a pattern where the upper beam is crooked—how could the lower beam not be warped? It is far too difficult! One must remember this erroneous conduct and guard against it with caution!
When purity and defilement intermingle, the original nature is revealed;
The growth of defilement and impurity should not be.
The essence of Ling is pure, light, and transparent  
Human transformation lies in the presence of Ling.
To perceive the true nature, one must clearly distinguish defilement;  
Where the two intersect, human love arises.
When passion and desire converge, above and below are divided;
The original nature of the spirit is thus revealed.
How to dissolve them? It is essential to clearly understand the distinction between "purifying afflictions and defiling afflictions" for analysis. In the next discussion, we will clarify spiritual growth through the lens of spiritual purity and defilement. Purifying afflictions lead to upward elevation, while defiling afflictions result in downward decline. This provides sentient beings with a means to differentiate spiritual attachments. In the process of growth through purity and defilement—whether ascending or descending—it is necessary to achieve genuine transcendence.
Chapter Twenty-Four: The Cultivation of Virtue

Virtue is forged through the refinement of one's character. It is not an innate endowment, but rather an attainment cultivated through continuous self-discipline and moral practice. The ancients said, "The noble person cultivates virtue to establish their character." This means that by nurturing inner moral excellence, one shapes a dignified and steadfast persona.

The manifestation of virtue lies in daily conduct: in speech, it is sincerity; in action, it is integrity; in thought, it is benevolence. When interacting with others, the virtuous individual embodies humility and tolerance; when facing challenges, they demonstrate resilience and courage. Virtue is like a jade, polished over time to reveal its inherent luster.

The cultivation of virtue requires constant introspection and self-correction. As the *Dao De Jing* states, "Those who know others are wise; those who know themselves are enlightened." Only by deeply understanding one's own shortcomings can one embark on the path of moral improvement. Through the accumulation of small, daily acts of goodness, virtue gradually takes root and flourishes.

Ultimately, virtue is not merely a personal accomplishment but a force that influences society. A person of virtue inspires those around them, fostering an atmosphere of harmony and righteousness. In this way, the cultivation of individual character contributes to the greater good, creating a ripple effect that benefits all under heaven.
## Ancient Buddha of the South Sea
October 6, 2000 (Friday) — The Ninth Day of the Ninth Month in the Gengchen Year
Ignite the Great Dao to ferry primordial souls  
The lamp's core, inherently bright, burns without end
Ancient words of the Dao are transmitted for the present age to obtain;  
The Buddha speaks of the spirit's purity as the root cause of defilement's cleansing.
When discussing the spiritual actions of humanity, it refers to the repayment of karmic causes and effects accumulated over lifetimes. Within human spirituality, there must be a distinction between "purity and defilement." This distinction precisely corresponds to the various karmic processes of contemporary humanity, which necessitate calculation and resolution. It serves as the basis for the repayment of human karma and provides sentient beings with the means for transformation.
One can thereby dissolve the karmic cycles accumulated over countless lifetimes. As for understanding in this present life how to calculate and dissolve the "karmic retribution from past lives," it depends on whether one can personally recognize the distinction between "purity and defilement." Regarding defilement in the human world, it is relatively easier to enter into the spiritual essence of sentient beings.
If so! The tendency of sentient beings to descend is precisely following the natural course. Moreover! When even "defilements" are difficult to clarify, how can one discern one's own actions? How should they be transformed? Without genuine understanding of these matters, it becomes impossible to clearly perceive the true principles underlying all one's deeds and endeavors.
In the face of one's own ignorance—or even! the obstruction of unknowing—defilements act as a force that pulls one downward. In the human world, whether climbing a mountain or ascending stairs, it is always so: moving downward is easier, while moving upward is more difficult. Likewise, in the process of cultivating one's life, the effort resembles that of climbing a mountain or ascending stairs.
Essential Knowledge: How can one establish the cultivation of one's own mind-nature during the process of "purification and defilement"? It is necessary to complete the resolution through the repayment of karmic causes and effects accumulated over lifetimes. However! Sentient beings all find it difficult to eliminate their own negative karma, and during the process of settling accounts, they accumulate even more ignorance, unawareness, and misguided actions.
It makes it difficult for oneself to dissolve and repay the karmic debts accumulated over countless lifetimes even within the human world. This constitutes the sorrow of human beings and a profound hidden concern, for "defilement" pertains to the entire process of karmic causality across lifetimes—how should such debts be repaid? Without access to genuine principles and truths, humanity finds it exceedingly challenging to elevate itself through the teachings offered by religions.
To dissolve one's karmic retribution from countless lifetimes, one must undergo the educational curriculum within the human world. It is essential to clearly recognize one's own defilements. There exists a process of ignorance and unknowing, which stems precisely from a lack of genuine education. When one cannot even understand oneself, how can one know what the next moment will bring? This is not knowing how to act, nor how to transform and elevate oneself.
Bringing numerous obstacles and troubles to sentient beings stems from one's inability to dissolve one's own defilements. Moreover, as these defilements become established within the ālaya-vijñāna, it becomes difficult to settle and dissolve the karmic causes and effects accumulated over countless lifetimes. Instead, more obstacles and bottlenecks accumulate, which is precisely the key point of sentient beings' ignorance.
The karmic debts accumulated over lifetimes must be settled and dissolved within this present life. If this cannot be achieved, one will forever remain submerged in defiled thoughts. It is essential to understand that defiled thoughts represent a "stain" upon one's own spirituality, hindering entry into the fundamental movement of the spiritual essence. How, then, can one achieve purification?
If one remains perpetually incapable of clarity and purification, it is due to one's own ignorance, obstructing the process of "purifying defilements." In the course of purifying one's own defilements, it is essential to rely on the true principle and transform it into a clear and powerful current, thereby achieving the function of "purifying purification." At this point, a kind of purification and elevation is realized.
To reform one's own thoughts and concepts is to engage in the process of purification and purification of defilements. How, then, should one understand oneself and fulfill the responsibilities and missions one bears? Within the human world, it is essential to understand and personally verify all matters clearly, accumulating and storing such experiences. This is precisely how latent causes manifest into reality.
It is precisely by accumulating the richness of one's past experiences that one discerns how to proceed and what actions to take. This process purifies one's spirituality, allowing growth through the refinement of impurities. Such spiritual causality is achieved precisely through the human world, where purification and defilement are integrated into the spiritual causal nature. In this way, one attains elevation and transcendence for oneself.
When one is unable to purify defilements through the truth of reality, what then should be done? It is essential to undergo the refining process of religion, which establishes a foundational structure for one’s own purification of defilements. One must understand: how should "purifying the spirit" be comprehended within the process of purification? Only by allowing one’s body and wisdom to distinguish between "defilement" and "purity" can true authenticity be realized.
How can the very experience of distinguishing between "purity" and "defilement" lead to the purification of one’s own spirituality? What actions and functions are necessary in relation to purity and defilement? How should one carry out the heavenly mandate and duties entrusted to oneself? And how does one enter into the true process of purification in life, thereby achieving upward growth?
When carrying out the "heavenly mandate and responsibilities" assigned to oneself in this lifetime, and while distinguishing between "defilement and purification," it is difficult to foresee what actions and effects the next moment may bring. Thus, it is essential to grow and transcend. Therefore, only when actions and their effects arrive can one truly act as an agent of action.
The present moment instantly reflects all the knowledge accumulated from the past, giving rise to immediate action—and simultaneously, discernment arises. It is the accumulation of one's past experiences manifesting in present actions, which in turn relates to future conduct as either "pure or defiled." This also distinguishes between one's own tendencies toward goodness and the causes of misfortune.
By making oneself elusive and difficult to act upon, one continues to grow in the human world, whether for better or worse. All lies in the very moment when action arises—immediately!—when one can reflect upon the accumulation of past experiences. Thus, the action taken in the present moment is precisely the key point that determines future achievements.
It will then differentiate between purity and defilement, which is also shaped by human ideologies and judgments based on good and evil, right and wrong, correctness and error, righteousness and wickedness. The fulfillment of one's heavenly mandate and duties in this lifetime is thus polarized by these dualities, making it difficult to enter the process of "Middle Way thinking." Consequently, a distinction arises between creating blessings and causing calamities.
However! In the human world, how should one distinguish between purity and defilement? To use this physical body as a means of ascension is what religions in the human world refer to as "cultivating truth through the false." But how does one cultivate truth through this falsehood? This is precisely what must be clearly understood. If one lacks this physical body, how can one speak of truth? Both are difficult indeed!
One must possess the authenticity of this physical form in order to genuinely cultivate and construct oneself within the human world. If one cannot use this body to "cultivate the true," how can there be talk of a "false body"? Both are difficult! It is lamentable that the false can hardly become true. Since this false is already false, how can one rely on this false body to cultivate the true? Difficult indeed! Difficult indeed!
The human body: it is something that can only be used in this present life. Without this body, where would the false reside? Where would the true reside? It is necessary to break through the process of religious misconceptions, and moreover! One must be both rational and practical. If one merely cultivates the true by relying on the false, how can this true spirit be elevated upward? And how will the actions and deeds performed by this body in the present world affect it?
No method can completely eradicate the karmic cycles accumulated over lifetimes, nor can it easily fulfill one's innate duties and missions. To speak of cultivating truth through the false body is even more fallacious—it is sheer absurdity! In the human world, one must not regard this physical form as an illusory vessel. Instead, it is essential to treat this body as the true foundation for transforming the totality of causes and conditions. Only this is correct. Do you understand?
The body serves as a vessel for transformation—  
Both purity and defilement are essential.
The true original spirit relies on the body  
To dissolve karmic ties from past lives.
The body descends into darkness without cease,  
Sinking and falling, difficult to cleanse.
The body serves its purpose in this world;  
Through transformation of substance, it ascends.
This verse! It is only correct when shared with fellow sincere practitioners for mutual encouragement. Otherwise! If one treats this physical form as an illusory vessel for action, it will surely be difficult to comprehend: Where does one’s transformation of inherent nature truly reside? And how does one transcend? Thus it becomes clear: This is precisely how sentient beings are—they must engage in self-transformation and elevation within this very lifetime to embody true reality!
Chapter 25: The Boundless Virtue
## Nanhai Ancient Buddha
October 10, 2000  
The Thirteenth Day of the Ninth Lunar Month, Gengchen Year (Tuesday)
Nanping Xiantian Du Yi Guan  
Daoji Expounds the Principles to Aid All Beings
Ancient Buddha's True Words Guide the Return  
Observing Spirituality Through Both Defilement and Purity
Sentient beings, in their engagement with the myriad processes of the human world, take these as the primary foundation for their future endeavors, thereby distinguishing their own spirituality into the categories of "purity and defilement." This is what the human world refers to as the clear distinction between good and evil. Moreover, in understanding their own actions, they come to recognize that these are precisely differentiated by purity or defilement.
Purity and Defilement: Both exist within the individual’s immediate existence. Yet one places oneself between these two states. If one cannot elevate oneself, then one must support oneself in the midst of descent—this is correct. Regarding the various actions in the human world, one must distinguish between purity and defilement. How should one act? What should one do?
When the true Dao descends from Heaven and is transmitted in the human world, it always carries genuine meaning. Through one’s own actions and conduct, one is granted understanding. In distinguishing between good and evil, it is precisely the difference between "purity and defilement." This function of purifying or defiling oneself allows one, in the very process of acting, to carry out deeds in the present life.
By cultivating the various virtuous qualities within the human world, one can elevate oneself as a model of practice. Moreover, throughout all educational and cultural processes in religion, it is essential to understand: when dealing with a religious leader, one must clearly discern the shifts in their mindset, comprehending the entire context and wisdom required for response—only then can it be considered genuine.
All virtuous deeds and benevolent acts in the human world are fundamentally rooted in "human artifice." Moreover, as education and moral cultivation progress, any religion can be studied and comprehended. However, if one remains incapable of transcending these limitations, it becomes essential to understand oneself and the spirituality of all sentient beings. This understanding is precisely derived from discerning the roles and functions within habitual tendencies.
In discerning for oneself, what constitutes ascension? And what constitutes descent? One must distinguish within the attachments of purity and defilement. In purity, it pertains to sentient beings, acting through wholesome and beautiful causal qualities, fostering growth and accomplishment through various virtuous deeds, distinguished by benevolent actions. This fundamentally transforms one’s own causal nature.
Purity and Defilement: For sentient beings, this is akin to rowing a boat against the current. How can one grow through such adversity? In each successive occurrence and interaction, adversity can serve as an enhancing condition. Therefore, though rowing against the current is more strenuous, it allows one to personally realize, within the human world, the functions, capabilities, and benefits inherent to each individual.
One also grows through inherent qualities and habits, and through these habits, actions become second nature, making it impossible to fully comprehend all things. To achieve learning and experience is akin to rowing a boat against the current within purity and defilement. If one fails to reach this state and instead goes with the flow, then in the human world, everything will be pursued with the expectation of smoothness and fulfillment.
I ask all beings: If you come into this human world merely seeking all things to be smooth and uneventful, without being able to accumulate wisdom and experience, then you are only pursuing a state akin to that of ordinary beings within the human realm. From the perspective of the Heavenly Lord, this is certainly not the case! How then should one achieve in the future: the enduring strength to purify defilements! This is what is truly practical.
Smoothness, fulfillment, and auspiciousness: these are all goals pursued by sentient beings, and in the human world, there is nothing inherently wrong with such pursuits. From human experience, one must clearly understand that "only by enduring the utmost hardship can one rise above others." For genuine practitioners, this serves as a cautionary reminder; yet beneath the surface, one must comprehend the accumulation of experience within "suffering."
It must be realized through human experiences: birth, existence, change, and extinction; formation, existence, decay, and emptiness; joy, anger, sorrow, and happiness; parting, reunion, grief, and delight. Only by undergoing these can one truly understand that the path to inner peace requires the dedication of experiential learning and growth. If one remains solely absorbed in the practice of dealing with attachments, what can truly be achieved?
What can serve as provisions for ascension? When one seeks to attain such a state, it remains uncertain whether all sentient beings possess the accumulation of such wisdom and experience. Otherwise, it is difficult to achieve! If one merely clings to some merits and accomplishments, they will inevitably be constantly imprinted in the eighth consciousness, making it impossible to break through one's own obstacle of "non-action."
How many transgressions, evils, karmic obstacles, and calamities have been committed in the human world? Yet one remains utterly incapable of clarity about oneself—indeed! It is even difficult to examine one’s own conscience. Moreover, defilements grow within this very state: when performing even a minor good deed for humanity, it is etched in the heart; but when committing evil, it becomes exceedingly hard to engage in self-reflection and introspection.
One will then grow amidst defilements. Regardless of which religious sect or lineage one enters, it is difficult to genuinely elevate the fundamental causes. Precisely because one cannot fully embody the function of experience, and fundamentally struggles to apply experience for growth, due to individual actions, only defilements persist. Thus, it becomes challenging to sustain effort toward purity and defilement, as well as to transform functions and effects.
To comprehend the human world, if one cannot break through the defilements, it will be exceedingly difficult in the future to manifest true suchness and perceive Buddha-nature. This is also a profoundly cruel matter for oneself. Moreover, since sages, deities, immortals, and Buddhas are unwilling to see sentient beings sink into the five turbidities of the evil world, they have established teachings in every direction and opened halls in every place, performing actions and functions to guide and transform beings.
How can sentient beings achieve their own ascension in the near future? It must be understood that "defiled consciousness" is an act of being clouded by dust. In the human world, one is unable to fully comprehend or gain clarity, and because defilement is the act of clouding oneself, it accumulates layers of dust. Moreover! It becomes difficult to dissolve, and within this dust, neither clear water nor dharma water can cleanse it.
The Essential Passage: Only through the guiding role of the mind and consciousness can defilements be cleared away, allowing purification to grow. This very obscuration by defilements is what sentient beings find difficult to comprehend. It is precisely as the Sixth Patriarch Huineng said: "Bodhi originally has no tree, the bright mirror is not a stand; originally there is not a single thing—where could dust arise?" This lies precisely in the distinction between purity and defilement, between cleanliness and contamination.
Removing the dust to reveal purity is to manifest the true suchness of Buddha-nature. To attain the realization of one’s nature, one must understand that both purity and defilement are attachments. Otherwise, what nature can one perceive? How can one truly comprehend the essence of nature? It is in the present moment that the Buddha-nature reveals its truth. One must align with the principle and act accordingly—this is the true path to follow.
Only then will one avoid falling into an irredeemable situation and becoming complacent, mistakenly believing that one has already "attained clarity of mind, seen one's true nature, achieved enlightenment, or realized the fruit." Such experiences are merely fleeting personal insights, offering little potential for lasting growth and transcendence. Therefore, after passing through them, one often returns to the starting point, finding it difficult to achieve genuine self-elevation. This, in itself, becomes an obstruction!
With intent to cleanse the defilement of purity,  
Once dust is cleared, sorrow finds no security.
Beings seek the realm of peace and smoothness  
Auspicious fulfillment is the vow they cultivate.
Purification of defiled consciousness requires focus,
Seeing one's true nature brings ultimate repose.
All exists within the present moment—  
The pure and the defiled rise and fall in ceaseless transformation.
The Great Way's Tapestry, Li Xiuyuan Holds Sway  
The One Truth of Heaven's Path Must Be Chosen
Human karma is not thus—
Nanping returns to the primordial origin.
This verse! To share with all sentient beings as mutual encouragement; all can be transformed within the human realm. The essence of illuminating the mind and perceiving true nature lies in discerning the fundamental nature of purity and defilement, which is precisely what creates distinctions. Can the virtuous disciples understand that within smooth and agreeable circumstances lies the very root of karma-making? It is ever difficult to sail against the current.
If one merely goes with the flow, it is an undesirable action. Within the tempering of one's foundation, it is essential to understand how to proceed and how to act—only then can it be considered genuine. Without such tempering, how can the truth be revealed? It would then be difficult to comprehend that all actions in the human world are distinguished precisely by ascent and descent.
Chapter 26: The Nature of True Suchness
## Ancient Buddha of the Southern Sea
October 13, 2000 (Friday)  
The 16th Day of the Ninth Lunar Month in the Year of Gengchen
The Southern Sea Barrier Safeguards All Beings  
The Ancient Buddha Writes Scriptures to Guide the Lost
Human connections must not be rigidly fixed,  
The essence of virtue must necessarily ascend.
"From the perspective of 'Purity and Defilement,' it is essential to frequently apply this understanding in human society, precisely to manifest virtue. Thus, clarity in purity and defilement lies in elevating the essence of virtue through the action of purification. This requires that one's own existence must be guided by discipline and action. Therefore, 'virtue' is what nurtures the growth of sentient beings."
It provides the fundamental quality of "ascent and transcendence," allowing virtue to manifest all its strengths. While virtue has a "purifying and cleansing" effect, how can one eliminate the cycle of one's own negative tendencies? In the human world, it is essential to understand how virtue can grow without hindering one's spiritual progress!
Virtue: It is the fundamental cause of all cultivation, manifesting thus in both cultivating and non-cultivating beings. For humanity, it serves as a force propelling upward progress; one must elevate through virtue. Regarding one's own actions, how should one cultivate virtue within oneself? And how should one deeply cultivate and accumulate virtue?
Yet if it is not exposed to the slightest wind and rain, it will wither and retreat, and—alas!—lose its original intention. How, then, should one cultivate human virtue? It is essential to clearly understand the functions of both "virtue and evil," for if spiritual purity and defilement lean toward one side, virtue cannot be invoked, and one will only persist in the ways of evil.
In discerning the fruits of one's own actions, it is essential to understand that many difficulties in the future will be hard to avert. Thus, one must realize that growth comes from purifying the defilements of both virtue and vice, and that virtue contributes to human welfare—not merely for the sake of blessings, but to accumulate profound merit for one's own existence and actions. This is often the way of human beings.
The Function of Virtue: It transcends mere character and is of utmost importance in a person's thoughts and perspectives. One must not judge a person's intrinsic quality based solely on external elegance. It is essential to understand the human world—if one merely evaluates others based on various traits, it inevitably leads to a fixed and limiting judgment of them, which is undesirable.
Among the qualities of character, it is essential to cleanse the constructs of defiled thoughts to attain authenticity. This is because the goodness or deficiency of an individual's character cannot be assessed merely by outward appearance; it must be discerned from each person's disposition. True virtue manifests through the auspicious signs of accumulated merit and virtue, rather than mere physical beauty. Moreover, an unappealing exterior often reflects a base and malicious disposition.
Through one's character and temperament, one can perceive others with clarity. For a genuine practitioner, there will be a kind and amiable character. From the external, one can observe the changes within the heart. Thus, the quality of one's character is related to the depth of their authenticity, and it must be understood: temperament is cultivated through "the nurturing of virtue" within oneself!
Virtue, by its very nature, must possess an inner essence that is retained within oneself and manifested outwardly in one’s demeanor. Is this truly a sign of self-cultivation? Does it also entail the capacity for humility and deference? Or is it merely a matter of registering a name, claiming a title, and calling it one’s own practice? This is precisely like hanging a sheep’s head but selling dog meat—seeking fame and reputation under false pretenses, yet still calling it self-cultivation.
Ordinary practitioners often encounter situations where virtue must be cultivated internally and manifested through one's fundamental disposition, without the need for words to make it clear. Moreover! Through the function of one's inner disposition, the fundamental nature expressed in outward demeanor can be guided. For a truly cultivated person, is it not essential to understand what one is doing?
Is it merely a nominal title? Or is it a comprehensive organization and understanding of one's own actions and conduct, enabling one to perceive, through the inner qualities one harbors, a kind of temperamental energy that manifests outwardly? For those who genuinely cultivate themselves, the temperament they ought to possess becomes clearly observable from their external demeanor.
"The Dao is substance and function, while De is its operation." This also lies in integrating 'De and Dao' into one's own thoughts and concepts. One must not merely dwell within De as a mere accumulator of blessings and causes. It is essential to manifest virtuous character, thereby elevating oneself for the future to be fully endowed with both blessings and virtue. Indeed, De is far more beneficial than mere blessings.
It is quite easy for sentient beings to accumulate blessings; they can receive karmic rewards through the practice of giving. However, in the act of giving, one may not necessarily possess complete virtue, as it primarily involves the functions of compassion and karmic merit. Therefore, it should be understood: compassion alleviates suffering, while virtue operates through selfless and non-assertive relational functions.
To understand the function of virtue, one must engage in self-cultivation through selflessness and non-action. It is essential not to seek blessings in the human world without virtue. This is the mindset and conduct that all beings today should embrace, as it is the correct path! Moreover, the accumulation of virtue is achieved through selflessness and non-action. Only by nurturing blessings through virtue can they endure and flourish in the long term.
Regarding the causal nature of virtue:  
Only that which benefits all living beings, benefits the masses, and benefits oneself constitutes true virtue. Otherwise, if one possesses only blessings but lacks virtue, it will be difficult in the future to fully attain the fundamental causes for one’s own ascension and transcendence. Moreover, how can one achieve selflessness and non-action? It is essential to manifest virtue!
The curriculum taught by "Chongxin" must elevate wisdom through present preparation, so that future actions may align with principle and reality. It should not remain merely in prayers devoid of virtue. In one's own conduct and deeds, a substantial accumulation of profound wisdom is essential to deeply root virtue, thereby fully manifesting the arrival of blessings.
The Purity and Impurity of Virtue: This is precisely what "Chongxin" demands. One must not deviate from the expansion of virtue; it is essential to win people over through virtue, for only then can one expand in the future and provide sentient beings with a model to follow. The manifestation of virtue lies not only in selflessness and non-action but also, importantly, in benefiting oneself through filial piety, enabling oneself to win over the world by means of filial piety.
Virtue: It is the manifestation of filial piety. For descendants who practice filial piety, virtue is already elevated. Such virtue, rooted in its intrinsic essence, must be distinguished in terms of survival benefits. Moreover, both "function" and "substance-function" are what moral individuals ought to possess. Therefore, how should human beings come to understand these two aspects in relation to the substance and function of morality?
"The Dao is the essence, while De is its function." This should not be merely confused within the framework of essence and function. One must understand that deeply rooting oneself in De is precisely the provision for higher pursuits. It is essential to first possess abundant fruits, so that one may apply them in accordance with principle and reality, extending them boundlessly and without end. This allows De to manifest within oneself, and further enables growth through the purification of the inherent nature of De from defilements.
One cannot claim to be "cultivating oneself" if one merely holds the title in name but has not undergone the slightest transformation. How then can such a person be called a cultivator? How laughable! How laughable! What is required is to "transform one's thinking and be transformed by thinking" in the very act of living, so that one may become the true master of the present moment, rather than being reduced to a slave of mere survival.
Virtue transforms through substance refinement,  
Deeper rooted in nature yields greater enhancement.
The origin of substance relies on self-cultivation,  
Human welfare ascends through virtue's elevation.
Both purity and defilement are dual extremes,  
Virtuous nature is selfless and extends through non-action.
Transcendent attainment relies on oneself;  
Meritorious fruition is truly established through virtue’s wondrous precedence.
This verse! Let us encourage one another, all sentient beings! To grow within one's own virtue, to transform and eliminate negative qualities—this is achieved through selfless and non-assertive construction and realization. It also requires true understanding and greater expression of the "Dao as Substance, De as Function," in order to attain growth, elevation, and transcendence. This is what humanity and all beings aspire to.
Chapter Twenty-Seven: The True Suchness of Self-Nature
## Namo Ancient Buddha Dipankara
October 20, 2000  
The 23rd Day of the Ninth Month in the Year of Gengchen (Friday)
Namo, who opens the affinity of all beings,
The heart dharma of Dipamkara is profound in virtue.
The ancient Buddhas' lineage flows without end,
Virtue cultivated, self-nature revealed.
The Essence of Virtue: The ability to delve deeper into higher levels of cultivation lies in treating virtue as a field to be tilled and sown. For practitioners, "virtue" is precisely the most lacking aspect, making it impossible to comprehend the fundamental causes of cultivation. How, then, should one cultivate virtue for oneself? It is achieved through self-growth and learning, regarding the path of cultivation as a means of liberation.
However, practitioners often fail to realize that cultivating the seeds of virtue involves transforming the inherent nature of their own spirit through moral practice. This process holds profound significance for personal growth and must be earnestly implemented within the cultivation of virtue. It requires both experiential realization and diligent learning to foster the growth of moral character. Moreover, the practice of "benevolent virtue" represents an interactive and cyclical process between oneself and all sentient beings.
In one's own growth, impart a benevolent conduct. The teachings of religion further distinguish between good and evil. Through the processes of growth and learning, one can perceive the nature of one's own realization. By upholding virtuous conduct within oneself, one accumulates the merits of virtuous deeds, thereby enriching one's journey of growth and experience.
Alas! In the process of learning, it is essential to understand how to cultivate and apply virtuous qualities, allowing oneself to truly comprehend. Only then can one progress in practice without encountering numerous obstacles. How, then, can one genuinely elevate and grow through principled and practical cultivation? This is the most fundamental cause and essence.
Cultivation is precisely the process of discerning good from evil, which exerts a cyclical influence upon oneself. How to cultivate virtue constitutes an essential teaching in religious instruction. Moreover, the essence of virtue is inherent in every human being, yet it becomes obscured by one's later life orientations and attachments, thereby relating to the inability to comprehend its function.
How can the virtuous qualities inherent in this kind be manifested? When one's actions and conduct are influenced by a tendency toward vicious cycles, one becomes incapable of truly being the master of oneself. Instead, one becomes bound by the cyclical workings of good and evil karma, which stifles the cultivation of virtue and buries the seeds of goodness. What, then, can be done?
All sentient beings tend to believe that fundamental elevation is impossible. Therefore, in the process of ascent and growth, it becomes difficult to manifest virtue upwardly, and this very difficulty becomes a cyclical influence on one’s own development. Whether virtue is deeply cultivated can be discerned from one’s present thoughts and actions—it is the genuine unfolding of one’s own experiential realization in the here and now.
Realization in the present moment entails deeply embedding one's thoughts and concepts, necessitating a clear distinction between "virtuous nature and vicious nature." Moreover, it allows one to deeply cultivate virtuous qualities within the present while eliminating vicious tendencies. Through the transformation of thoughts and concepts, one can achieve self-construction and action, thereby distinguishing all differences between good and bad.
All future matters possess dual perspectives of value, which enables one's own elevation. Since both virtuous merits and malevolent calamities in the human realm exist in relative opposition, how can one achieve realization under such conditions? The cultivation of virtue: it is precisely constructed in the present moment. Through the cultivation of virtue, the two polarities are made relative, while allowing oneself to incline toward one side.
If one fails to cultivate virtuous character, one is bound to fall into misfortune and remain forever confined within the duality of opposing causes and conditions. How, then, can this dual opposition be applied to the "concept of the Middle Way"? It lies in recognizing that all processes of human existence are influenced by the interplay of these two poles.
Sentient beings are likewise confined within this limited trap, forever unable to transcend such boundaries. Human beings are no exception, and they further differentiate between various causes and conditions—good and evil, right and wrong, correct and mistaken, upright and wicked—polarizing them into two extremes. This is precisely the beginning of the causes and conditions of good and evil, and thus it becomes necessary to teach the cultivation of virtue.
To position oneself within the framework of the "Middle Way ideology" is to cultivate and elevate one's moral character for future growth. However, contemporary religions often delineate between the polarities of good and evil, thereby confining themselves within the realm of relative right and wrong. Unable to transcend these boundaries, they remain trapped in the cycle of repeated rebirths in the human world. This is precisely the reason for such entrapment!
However, it is little known that the cultivation of virtue provides sentient beings with the fundamental capacity for ascension and transcendence. Through the cultivation of virtue, the concept of the Middle Way is established within the orientation of existence, enabling one to transcend the mundane and enter the sacred within the human realm. This represents the accumulation of personal growth, allowing for a truly solid and deeply rooted foundation.
For the fundamental ascent and transcendence of the self to have a substantial effect, it is essential to understand that the cultivation of virtue is precisely constructed and nurtured through the "Middle Way" in the human world! This is rooted in the dependencies of human existence, where there will inevitably be many opportunities for elevation and transcendence, and it also provides a genuine foundation for one’s future return, enabling continuous growth, elevation, and transcendence.
The Virtuous Nature Cultivates the Quality of Ascending to the Origin  
Transcending the Cycle of Rebirth, Never to Sink Again
The Middle Path transforms good and evil,
Transcending dualities of right and wrong to ferry immortals to truth.
Right and Wrong in the Human World  
Both Are Rooted in the Individual Self
Understanding virtue cultivates life,  
Humanity must walk the path of righteous principle.
This verse! May it inspire all sentient beings alike; in the coming 21st century "Lotus Buddha Land," understanding and awakening will arise from the cultivation of such virtue. It is a profound upward construction for oneself—can you comprehend? Tonight! Amidst these celebratory cheers, we descend to join all virtuous companions in propagating the "True Buddha Heart School." This is truly worthy of heartfelt praise!
Chapter Twenty-Eight: The True Suchness Nature
## Homage to the Ancient Buddha Dipamkara
October 27, 2000  
The First Day of the Tenth Lunar Month, Gengchen Year (Friday)
Ignite the Heart's Lamp to See the True Spirit
The Lamp Passes Endlessly, Growing Lighter and More Graceful
Ancient Virtue Reveals Millennial Secrets Once More  
The Buddha Declares: Diligence is Forged Through Moral Nature
Cultivating virtue to observe the nature of sentient beings—how should one act and accomplish this? To truly understand the cultivation of virtue, it must be deeply rooted in the "ālaya-vijñāna," which is the very foundation of the "tathāgatagarbha." For sentient beings to realize this, how should the cultivation of their own nature be accomplished? It necessarily relies on personal attainment to deeply cultivate within virtue.
If the human world lacks virtue, it will be unable to sustain the growth of its well-being in the long run. Within virtue, one must ignite one’s own "inner light of the heart." However, since the original nature of the heart-mind cannot endure negative influences, there inevitably exists a process that shapes the fundamental cause of virtue. This constitutes the essential concepts and actions required for deep cultivation.
One who possesses the Dao but lacks virtue will find it difficult to clearly comprehend the process of experiential realization in cultivation, and will act according to their own nature and inclinations. Ordinary practitioners or sentient beings often believe they are engaged in cultivation, yet in truth, they cultivate without the Dao and uphold practices without virtue—precisely what can be described as lacking both Dao and virtue! None can truly experience or realize cultivation in this way, which contradicts the fundamental principles that religion ought to uphold.
Furthermore: in the practices of giving, upholding precepts, patience, diligence, and meditation, if there is no wisdom to elevate them, even the "Six Perfections and myriad practices" will be misinterpreted. Within the "Six Perfections and myriad practices," one may believe oneself to be a religious practitioner, allowing oneself to learn, grow, and advance. However! Often, one is unable to carry out these practices in accordance with one's own vows.
In the context of "cultivation," it means transformation: one must dissolve the negative habits accumulated in the past and transcend them through the accumulation of virtuous habits. As for "perseverance," it requires maintaining a constant state without deviating from the initial aspiration. This is an essential mindset and conduct for practitioners. If one merely engages in cultivation without achieving transformation, alas! And what can be done without perseverance?
One will thus encounter many bottlenecks in cultivation, all arising from ignorance that creates obstacles of conceptual hindrances within oneself. This confusion causes one to lose the original aspiration of the initial resolve. Regardless of whether one begins cultivation early or late, whether one is old or young, the key lies in how to maintain the fundamental purity of that initial resolve—this is what constitutes true authenticity!
For all sentient beings engaged in cultivation, there is a process of being gradually influenced and refined by the scriptures. This involves bringing the various actions of predecessors and the experiences of the past into realization in the present moment. Religious scriptures and texts are formed through the accumulation of insights and practices left by those who came before. Through cycle after cycle in the human realm, transformation is achieved step by step.
Throughout the successive processes of revision, some have long deviated from the original intent of cultivating "virtue." Moreover, lacking self-improvement in their personal realization, they often merely compile and rearrange ancient classics during each revision. Consequently, they fail to grasp the fundamental essence of applying the classics dynamically, while still considering their actions as a form of spiritual practice.
Indeed! The true meaning of the classics has long been forsaken. Therefore! Although the actions and conduct of practitioners may still reflect some essential qualities they ought to possess, these have already deviated from the original intent and attitude that practitioners should embody. If one remains entangled in rigid adherence to the classics, it becomes impossible to achieve genuine realization or attain true elevation. Instead, it will only lead to one’s own downfall and regression.
Alas! All are trapped within the grip of self-attachment, unable to break free from the snares they themselves have set, and finding it difficult to achieve liberation. This is precisely the challenge faced by all religions in the present era. While dedication to one's own practice is not inherently wrong, if it solidifies into personal "self-attachment," transformation becomes difficult, inevitably falling under the influence of 'solidified fixation.'
In the process of elevating one's inner nature and taking responsibility for one's spirituality, one can transform deeply ingrained notions and actions. If one remains perpetually within this state and is unable to transcend these limitations, it will lead to a misconception in one's practice: believing that one's merits are great and achievements vast. In truth! This is merely self-deception, as one fundamentally fails to perceive matters clearly.
The mind must be elevated, so as not to hinder oneself, nor to cut off the opportunity for further ascension. It must also, within the religion one currently believes in, dissolve the obstacles encountered in facing problems. Therefore! What is cultivated through virtue will depend on the relationship of cultivation—whether, within virtuous deeds, one can "elevate goodness" and "sublimate virtue"!
Within the "Tathāgatagarbha," certain essential concepts and actions are indispensable. If one fails to cultivate virtue within the "Tathāgatagarbha" to accumulate abundant merits and resources, numerous obstacles will inevitably arise, hindering opportunities for personal growth. Is this not a profound helplessness in one's own development?
To accumulate and enrich one's virtue boundlessly is to contemplate within the seed causes of virtue how one should act and what one should do. In religion, it is very easy to accumulate merits, yet it is equally easy to commit transgressions—all depends on one's thoughts and perspectives. How, then, should one transform oneself through cultivation!
How to deeply implant virtuous qualities within the "ālaya-vijñāna" so that they accumulate and take shape in the "tathāgatagarbha"? In the process of self-awareness and experiential realization, one must clearly understand that "illuminating the mind" and "seeing one’s true nature" are two distinct levels and must never be conflated. It is essential to distinguish between "illuminating the mind" and "seeing one’s true nature" in order to elevate one’s actual mind and nature.
One will not be misled or obstructed by classical texts and the teachings of predecessors. In cultivating one's moral character with practical action, one implements "cultivation as transformative practice" and "cultivation as moral refinement." This leads to "cultivation as perfection," clarifying how one should act and what one should undertake. This is precisely a way of taking responsibility for one's own future.
To realize in the present moment, one must be able to motivate oneself with half a bucket of water. It all lies in the fact that one's own efforts can be turned around, and in cultivating the fundamental nature authentically. It is essential for all practitioners to truly understand and personally realize that genuine transformation is possible. In the present moment, it is necessary to act in accordance with principle and reality, engaging in cultivation to achieve the elevation and transcendence that should be attained.
Virtue is cultivated through diligent tending,  
Yet once solidified, it hardens into stubborn attachment.
Accumulate virtue to effect transformation,
Boundless abundance shall surely flourish.
Human fate is predestined by past causes,  
Yet transformation through practice rests in one's own hands.
Deeply cultivating virtue to ignite the inner lamp,  
Manifesting Buddha-nature eternally without end.
This verse! May all sentient beings strive together with it, 
for it shall surely bring growth. Congratulations!
Chapter Twenty-Nine: Buddha-Nature and True Suchness
## Homage to the Ancient Buddha Dipamkara
October 31, 2000  
The Fifth Day of the Tenth Lunar Month, Gengchen Year (Tuesday)
The boundless South Sea ferries all beings across,  
The Ancient Buddha's writings reveal the true nature.
Humanity promotes the principles of education and transformation,  
Virtue is boundless and wisdom reaches its zenith.
Cultivation of Virtue: In the process of entering into existence and spiritual practice, it is essential to clearly understand that in the world of existential reality, one's own survival interests and spiritual practice can be mutually integrated and harmonized within the transformation of existence. However, if one fails to merge survival and spiritual practice, and instead isolates the two from each other, then...
This will lead one into a state where there is no room for reversal. Practitioners must clearly understand that in the present moment of existence, they should apply principles practically and realistically. The integration of "existence and practice" is made possible precisely because virtue is boundless and must be cultivated through practice.
Regarding one's present existence, if one cannot integrate cultivation with daily life, it becomes fundamentally difficult to allow the benefits of existence to manifest one's virtuous nature. Moreover, in the course of living, the essential quality of all virtues lies in enabling oneself to endlessly reveal them within one's body and spirit!
In the exercise of virtue, if one cannot fully embody the actual experiential process, it will be fundamentally difficult for practitioners to reach the realm of manifestation. It is essential to recognize that cultivation and existence are deeply interconnected; one should not allow immediate survival needs to undermine one's virtuous conduct. Sentient beings, take heed! Do not elevate the root nature of malevolence.
"The Function of Virtue and Vice" operates through polarization; it is essential to clearly distinguish between virtue and vice. In cultivating virtue, one must be inexhaustible, and through deepening virtue, allow oneself to grow. However! Many practitioners merely follow the path without embodying virtue, yet on the path of cultivation, they consider themselves to be walking the Way.
There is simply no way to allow one's virtue to manifest and spirituality to transcend without, in the process of exercising virtue, necessarily realizing and clarifying the distinct roles of "Dao and De." If there is only Dao without De, the human world will descend into a demonic realm. To have Dao without De is precisely: the manifestation of demonic nature!
To possess the Dao and to embody virtue: This is precisely the practice of the Mahayana bodhisattva, who awakens to sentient beings and manifests the function of cultivating one’s virtue within the bodhisattva vehicle. Moreover, virtue and evil are two polarities. Indeed! The distinction between virtuous nature and evil nature lies in this: one elevates, the other degrades. It is through virtuous conduct that the fundamental actions in the human world should be carried out.
To cultivate numerous virtues within the spiritual realm is an inherent potential within human nature itself. Yet, in the various actions of the human world, one often subjects oneself to the operations of addition, subtraction, multiplication, and division, thereby intertwining virtue and vice. It is precisely this interplay of "virtue and vice" that influences the fundamental causality of human disposition.
How to cultivate and elevate virtue is of utmost importance! Moreover, the cultivation of virtue is an indispensable way of survival for the human world. It is essential to dissolve the malignant nature and innate dispositions, for within the inherent nature, the fundamental essence of virtue has long been present. This process also involves transforming the malignant aspects within the spiritual nature.
The human world exists within such an environmental process, often hindering its own ability to elevate and manifest spirituality, growing instead amidst a blend of half-Buddha-nature and half-demonic nature. Moreover, within the teachings of religion, the human world fundamentally dares not address the demonic nature, merely using the concept of evil for explanatory purposes, while finding it difficult to genuinely bring forth and discuss the demonic nature itself.
It is difficult to comprehend the growth of demonic nature, and indeed! It is impossible to clearly discern the "Buddha-nature within demonic nature," hence "within Buddha-nature, there also exists the malevolent quality of demonic nature"; moreover! When it comes to demonic nature, human society fundamentally avoids discussing it altogether, and it is exceedingly challenging to analyze demonic nature, leaving oneself in a state of ambiguity, thereby contradicting one's own understanding.
Little do they realize that in the human world, "virtue and vice" and "Buddha-nature and demonic nature" are two sides of the same coin. Without deep inquiry, how can one gain clarity? Without clarity, how can one comprehend the functions of Buddha-nature and demonic nature? In truth, few religions have ever truly dissected this, and even fewer have thoroughly understood both "Buddha-nature and demonic nature," making it difficult to grasp the core issues at hand!
"Virtue and Vice" are further elucidated within the context of "Buddha-nature and Demonic-nature." However! In all human worlds, it is essential to clarify their fundamental functions. One ought to understand how Buddha-nature and virtue, demonic-nature and vice, respectively act upon and differentiate among sentient beings. Only then can one grow through the processes of ascent and descent.
This virtuous nature within the observable Buddha-nature must be manifested with utmost clarity. If it is merely expressed through demonic or malevolent tendencies, it will inevitably create significant obstacles to one's own existence. Herein lies the fundamental cause for the manifestation of these two opposing natures. Through this process, we analyze the essential functions and guidance of Buddha-nature versus demonic nature, and virtue versus malevolence.
If sentient beings are not allowed to enter situations from which it is difficult to extricate themselves, how can they achieve elevation? In truth, this process unfolds within the individual's living environment and is shaped by their thoughts and perspectives. It is precisely by discerning how to act in accordance with their own survival interests that one can proceed correctly. Only then can elevation and transcendence be attained.
Virtue cultivates the Buddha-nature to shine forth,  
While innate nature is boundless, yet humans choose their own path.
Malignant factors infiltrate the eight consciousnesses,  
Demonic nature manifests, making perfection ever more elusive.
Karma's cause and effect are predetermined,  
Thoughts and conceptions forge the seeds of deeds.
Great wisdom is required to turn the tide.  
Buddha, demon, virtue, and evil—all four roots must be purified.
This verse! When studied together with all sentient beings, it can certainly manifest the Buddha-nature, then manifest the virtuous nature, and can transform and eliminate the demonic nature as well as the evil nature. It serves to greatly foster the growth and elevation of human beings, enabling them to become their own masters, rather than merely being slaves to themselves, and to avoid living a life solely oriented toward survival, numbing themselves instead of returning to transcendence.
Chapter Thirty: The Demonic Nature of True Suchness
## Ancient Buddha Nanping Daoji

English Translation:
November 3, 2000  
The eighth day of the tenth lunar month in the Gengchen year (Friday)
Nanping Transforms Obsession in Taiwan
Daoji Unites the People with Inherent Self-Mastery
The Ancient Buddha descends to bestow heavenly scriptures,
Transforming from the True Suchness nature into the beginningless origin.
The distinction between demonic nature and Buddha-nature is elaborated through a series of discussions on virtuous and malevolent tendencies. Within one's own true suchness, personal growth is achieved. Through the process of survival orientation, one's actions are aligned with the virtue and intention of the heavenly heart. Further, by manifesting and transforming through one's true suchness, a clearer differentiation between "Buddha-nature and demonic nature" is realized.
Practice: It is the process of either ascending upward or descending downward. In the actions taken to guide sentient beings, there must indeed be a path of growth. It is essential to distinguish between "Buddha-nature and demonic nature," allowing oneself to enter the original spirit: the true suchness of self-nature. This enables one to experience the accumulation of various life experiences within the realms of virtue and vice.
Buddha-Nature: It is precisely the fundamental inherent nature possessed by all sentient beings, and it is necessary to delve deeper into the principle within the "Tathāgatagarbha" (Womb of the Thus-Come One). It is a manifestation of one's own virtuous nature, for a "Buddha" must possess immeasurable merit and boundless wisdom. Therefore, in the process of exercising this virtuous nature, one elevates and transcends oneself.
The essential practice of Mahayana Bodhisattva conduct lies precisely in the accumulation of Bodhisattva seeds. Through the activation and manifestation of these Bodhisattva seeds and virtues, one applies one's own true suchness nature to compassionately guide all sentient beings. In doing so, one simultaneously develops the causal qualities of Buddhahood within oneself while integrating the essence of virtue into one's innate nature for growth. How, then, do such causes and conditions unfold?
All one's actions and conduct must be selfless and effortless, naturally bestowing every blessing upon sentient beings in the human realm. This is achieved through the manifestation of Buddha-nature, which must stir the inexhaustible growth of virtue to accomplish such a purpose. Moreover, the cultivation of virtue is precisely attained through every orientation of existence, thereby reaching maturity.
It will inevitably manifest truthfully within the sentient realm of the human world. Moreover! For all beings between heaven and earth, it reveals the virtuous grace of heaven and earth within the sentient world. Without distinction between races or species, all are united as one. Thus, in the process of sowing causes among humanity, it can be truthfully constructed.
It is a transformation of human thought regarding the various processes of existence for sentient beings, manifesting in the human world through one's own orientation toward survival. Moreover, virtue serves as the foundation for humanity to follow and rely upon, enabling individuals to ascend to higher levels of growth. In the current era, the advancement of technological civilization offers sentient beings the opportunity to enhance their well-being.
Only by being in accordance with principle and grounded in reality can one exercise innate nature. If one fails to connect with the virtuous grace of heaven and earth in terms of equality toward all sentient beings, then in the realm of heaven and earth, the "heart of heaven" and "innate nature" will not manifest as impartiality in the world of sentience. Moreover, since all species are cherished and graced by heaven and earth, it is precisely this that shows love and care for all beings under heaven.
Humanity must understand the virtues of Heaven and Earth. First: the virtue of cherishing life; second: the great virtue of nurturing and fostering life. Moreover! This unified entity thus protects and blesses all sentient beings throughout the world with absolute equality. It operates through the "Heart of Heaven and Heavenly Nature," embodying selflessness and non-action, and even manifests as universal love, compassion, joy, and equanimity.
It is within compassion that the truth manifests through the natural operation of purity and authenticity. Moreover, the virtue and grace of heaven and earth extend to all sentient beings among the myriad living creatures. The protective actions toward the species of heaven, earth, and all things are precisely the expression of the virtue and grace of heaven and earth as exercised through the Great Dao. The Great Dao acts without deliberate action and without selfishness, naturally nurturing all things, encompassing every species and all living beings.
Human beings exist in this world to manifest the great virtue of humanity, through protecting and liberating all living beings, allowing humanity to exercise the benevolent grace of heaven and earth, and connecting through the mutual influence of human virtue. Moreover, in exercising this virtue, humanity must not rely on its dominant position to harm any living beings; only then can universal love be truly practiced.
It is through the exercise of the "Heavenly Heart and Heavenly Nature," the "Earthly Heart and Earthly Nature," and the "Self-Nature and Self-Heart" that the world of sentient beings is accomplished. The virtue and grace of the human species lie in connecting these three, elevating universal human love to promote the protection and liberation of all species, thereby aligning with the virtue and grace of Heaven and Earth's unfolding.
All species are cherished and protected, enabling every living being between heaven and earth to thrive and prosper. From this perspective, it is the universal truth of heaven and earth manifesting itself through various processes, revealing its own true nature. For sentient humanity, this represents upward growth and the accumulation of wisdom and experience, which must be promoted through this very process.
The accumulation of Buddha-nature and virtue transforms into the natural Dao-nature within the heavenly heart and heavenly nature, which is precisely achieved through the accumulation of one’s own experience. Thus, within the Dao-heart and Dao-nature, one can align with the natural evolutionary processes of heaven and earth, embody and verify them in the human world, possess genuine resources for downward transformation, and grow through all the evolutionary processes of heaven and earth.
The creation of welfare for all living beings by the earth is an essential action for humanity, and it also safeguards all species and beings, enabling them to align with the evolution of the Dao-heart of heaven and earth, serving as a legacy and a form of enlightenment. It is impossible to deviate from this norm, as it manifests from one's own true nature: Buddha-nature, virtue-nature, innate nature, and Dao-nature—these are precisely what one attains.
The instinctual cause of Buddha-nature's manifestation  
Nurtures sentient beings through the growth of virtue.
The Heavenly Heart and Nature accomplish themselves,
The Dao Heart, boundless, grows ever more abundant.
When humanity cherishes all living beings,
Then does true awakening consciousness begin.
From the True Suchness nature as the fundamental cause-substance,  
The Heavenly Mind and Heavenly Nature are augmented by the Dao Mind.
Human affection embodies great love  
The welfare of all beings is ordained by heaven.
The world of sentient beings unfolds celestial mysteries,
While heaven's heart and nature bear all living beings.
This verse! I share it with all sentient beings for mutual encouragement; in the future, may we more truly and practically bring the realization of mind and the seeing of nature into the realm of enlightenment. What has long been attained and accomplished in the world of sentient beings shall also manifest the "true suchness of self" between heaven and earth. For one's own growth process, the myriad experiences in the human world must never be erased.
One must take responsibility for one's own actions; otherwise, the cyclical process of the law of cause and effect would cease to exist. To truly understand the cycle of cause and effect is to discern good and evil, fortune and misfortune through the retribution of karma. This distinction profoundly influences all sentient beings and shapes every aspect of human life.
It can further dissolve the karmic obstacles from past causes and effects, transforming them into the fundamental basis for ascension. This allows for a greater expression of "the heart of heaven and the nature of heaven" within the human world. Within the heart of the Dao, one naturally achieves greater accomplishments, coming to understand the cycle of cause and effect in the sentient world. This marks the critical distinction between the ascension and transcendence of every being and their descent into the cycle of rebirth!
Chapter Thirty-One: The True Suchness of Buddha and Mara

English Translation:
## Nanhai Ancient Buddha
November 7, 2000  
The twelfth day of the tenth lunar month, Gengchen Year (Tuesday)
The Da Dao Series: Celestial Scriptures Revealed  
Promoting Universal Transformation, Truly Extraordinary
Confucianism, Daoism, Buddhism, Christianity, and Islam Studied Together  
The True Suchness of Self-Nature Spreads Universal Salvation
When the True Suchness nature enters into the mundane body, it is precisely through the “True Suchness Reality Nature” that it enters into the eighth consciousness. Only by necessarily activating the storage of the eighth consciousness within the sentient world can one bring forth manifestations of one’s own actions and conduct. Thus, through causes and conditions, it enters the eighth consciousness, allowing the “Tathāgatagarbha” to merge into one’s inherent nature.
It is essential to understand the classification of the "Tathāgatagarbha" in order to generate the motivation and function to examine all past orientations of one's existence. Only then can the accumulated causes and conditions of the past be genuinely transformed and put into practice. Moreover, all actions undertaken by oneself can be aligned with principle and actualized, thereby elevating one's mental consciousness toward higher growth.
Grant the eighth consciousness the power to guide all kinetic energy for manifestation, and within this kinetic energy, ensure that one does not fall into predicaments difficult to resolve. Furthermore, through one's actions, experiences, and the process of various trials, combined with the scope of contemporary thought, one achieves growth. All dynamic functions should also align with the requirements of present actions.
However! One must never detach from the necessity of survival, for only in this way can one avoid encountering various bottlenecks and adversities in the present moment. Moreover, to align with the demands of the current era—which is to provide the dynamic energy and function for sustaining life—it is precisely all the identical conditioned phenomena necessary for survival that can be made manifest within the "Tathāgatagarbha."
In truth! It is shaped by the accumulation of all that has come before, and the dynamic force acts upon everything one does and experiences, bringing it to complete manifestation in the present moment. It is precisely the "Tathāgatagarbha" that stores all past accumulations of causes and guides them, ensuring that in all one's actions and deeds, not a single process is ever deviated from.
How does the "Self-Suchness Nature" descend and transform within the "True Suchness Reality Nature"? If there is indeed a genuine necessity, it can be governed by one's own: virtuous nature, good nature, Buddha nature, and Dao nature. It also lies in how to eliminate the "evil nature and demonic nature"—this is what constitutes true reality! Furthermore, all natures and essences will never be separated from the "True Suchness Reality Nature."
Moreover! Both malevolent nature and demonic nature require the transformation of all past negative accumulated habits. Only then can one avoid encountering obstacles and bottlenecks in the process of survival. It is essential to thoroughly investigate the fundamental causes of malevolent nature, as the essence of "evil" lies in all the negative accumulated habits from the past.
Malignant causative factors! If one fails to align with the fundamental essence of virtuous nature for purification, it allows all hindrances generated by defilements to affect the process of one's existential orientation, leading to all consequences guided by unwholesome habits. If sentient beings cannot generate a positive cyclic interaction, it becomes difficult to transform these unwholesome habits.
Among the malignant habitual tendencies, the benign causal qualities are devoured, and moreover! The Buddha-nature is submerged, sinking again into the surging waves, thus unable to manifest. Furthermore, all actions that lead to further degradation represent a kind of appeasement and indulgence toward the accumulation of malignant habits. This continuously accumulates various dichotomies: right and wrong, good and evil, correct and erroneous, forming a pernicious accumulation of habits.
one will consider it a correct direction. Thus! It becomes difficult to make a true judgment of one's own actions and conduct, while believing oneself to be entirely without fault. This creates a self-perpetuating effect on oneself, and moreover! It leads one to assume that one possesses a correct line of thought regarding all aspects of future existence.
One will inevitably remain within one's own existence, thereby generating unclear and erroneous concepts. This is precisely how "accumulated negative habits" enter and become stored in the eighth consciousness. Not only does this make it fundamentally difficult to transform oneself, but it also prevents the manifestation of various positive causal qualities in one's life. Instead, it allows one's negative tendencies to take root and sprout.
Furthermore! They believe it ought to be so, and thus: the nature of demons plays a polarizing leading role within the inner realm of one’s own mind and character. Since Buddha and demons are originally one, it is like within the human body—they are merely two sides of the same entity. Little do they realize! It is only a matter of which side is being manifested.
The existence of demonic nature is the process by which malignant causal qualities advance through the accumulation and cultivation of adverse attributes within existence. Therefore, the inherent root of malignant causal qualities constitutes the essence of demons. In the divergent realms of Buddha and demon, how can one navigate the causal conditions of existence through what one perceives as correct reasoning? It is not certain!
Little do they realize that within the demonic nature, it is their own obstructions that give rise to the manifestation of ignorance. They are bound to encounter this ignorance, and by blocking their own paths of reasoning, they guide their actions accordingly. They neither understand how to cultivate correct thoughts and concepts, nor do they know what the future may hold.
It is thus exceedingly difficult to establish the Three Bonds, Five Constants, Four Social Bonds, and Eight Virtues as proper norms for humanity. Moreover, it is nearly impossible to integrate the trinity of "body, mind, and spirit" solely within the eighth consciousness, entering the "Tathāgatagarbha" to guide the growth of demonic nature. Transforming such demonic obstructions, which form a continuous series of hindrances, is profoundly challenging.
On the contrary! They make it difficult for themselves to turn back, not only believing this to be correct but also thinking that others’ actions are all “wrong.” Moreover, because they operate under the influence of “wrongness,” they are already in error and find it hard to gain others’ agreement. Thus, they are obstructed by ignorance, revealing that they are dominated by the mind and consciousness—precisely what arises from the sublimation of demonic nature.
Such conditions, within the duality of Buddha and Mara, are precisely one entity with two aspects, and constitute the fundamental nature of function and guidance. How to guide the norms of existence through the consciousness of the mind, allowing oneself to genuinely embody the function of true principle, is to distinguish and clarify all malignant dynamics generated by one's own inner Mara.
Sentient beings must abide in this realm, 
where all things can enable one to attain authenticity, 
aligning with the virtue and grace bestowed by heaven and earth upon oneself and all beings. 
It is essential to remain within this realm, 
ensuring that sentient beings do not fall into the world of "the dual obstructions of Buddha and Mara." 
For those who enter the path of cultivation within religious traditions, 
this is a necessary and clear process to comprehend.
It is said that cultivators are as numerous as the hairs of an ox, yet those who attain the Way are as rare as its horns. This is precisely because practitioners are many, but those who realize the truth are few. Consequently, without profound personal realization, how can the human world gain clarity? How can we guide and apply the process of navigating the "dual obstructions of Buddha and Mara" to resolve the barriers within religion itself?
It is not that the immortals and Buddhas lack compassion, but rather that one’s own ignorance creates obstacles and barriers. Reflect on this, and you will understand. It is also what prevents one from truly and practically applying the “self-nature suchness” that must be cultivated in the process of “distinguishing between Buddha and Mara.” The key lies in transforming oneself in the present moment, growing in the present moment, and applying it in the present moment.
The realms of Buddha and Mara diverge in obstruction,
Where malignant causal essences bring hindrance.
The Subtle Distinctions of Demonic Growth  
When the Realm Dissolves, It Turns to Ashes
The true suchness nature enters the seed of consciousness,
Leading forth from the self’s true suchness nature.
When the embodiment of proof becomes clear, change is inevitable;  
Buddha and Mara, mutually formed, also mutually repel.
This verse! Let us encourage one another, all sentient beings. Through careful contemplation, growth is certain. By traversing the human realm, one attains elevation and transcendence. As human beings enter religious faith, it is essential to understand the distinct roles of "Buddha-nature and demon-nature," thereby reaching higher, different realms and levels.
Chapter Thirty-Two: The Shift Between Buddha and Demon
## NAMO ANCIENT BUDDHA DIPAMKARA
November 10, 2000  
The 15th day of the 10th lunar month, Gengchen Year (Friday)
Boundless Southern Seas, a Vast Expanse of Sky  
Ancient Buddhas Expound the Great Dao's Principles
Writing books to universally propagate the truth
The true suchness of reality possesses boundless virtue
For humanity, "True Suchness" refers to "actual nature." In relation to sentient beings, it possesses a sustaining and actual essence. Throughout all processes of orientation, it is essential to align with principle and reality, providing sentient beings with an opportunity for upward learning and growth. To achieve this, virtue must first be manifested, as the shortcomings of sentient beings are fundamentally due to a lack of virtue.
If it is incapable of manifesting practical transformative actions, how can virtuous nature be transmitted and perpetuated? It is essential to allow the "True Suchness Nature" to unfold more fully, and to enable oneself to obtain actual sustenance in the present life. Therefore! The endowment of "True Suchness Nature" is equally inherent in all sentient beings, regardless of their poverty or wealth, lowliness or nobility.
Thus, through actions grounded in equality, sentient beings are enabled to achieve greater expression. Within virtue, it is essential to truly understand that in the human world, without the True Suchness, it is difficult to realize all present actions. When sentient beings struggle to reach such a state, it becomes challenging in one’s own growth to comprehend the profound meaning.
In the present process, it is essential that all sentient beings may, in accordance with reason and reality, realize the "True Suchness." This is because True Suchness is the fundamental nature of all Bodhi seeds. Regarding Bodhi seeds as a kind of awakened nature, one must clarify what the essence of this nature itself is. Taking the "nature-essence" as the center, there should be no seed-causes of "evil and Mara."
Alas! All sentient beings are deficient in the virtue of true suchness, and instead amplify their demonic and malevolent natures, plunging themselves into circumstances from which it is difficult to turn back. Hence! It is precisely for this reason that many sentient beings cycle through the six realms of rebirth. As for the virtue of sentient beings, it is capable of repaying and dissolving the karmic causes and effects accumulated over past lifetimes.
Yet often in the present moment, it is a matter of cause upon cause and effect upon effect, making it even more difficult to resolve predicaments precisely for this reason. Therefore! The essence of virtue is both creation and operation within the true suchness of the future, allowing humanity to ascend beyond its foundation. Yet, sentient beings often immerse themselves in the study and practice of the Dao, only to obscure their inherent virtue. Why is this so?
Yet it is little known that what is essential in cultivation is precisely compassion and empathy, universal love and equality, purity and non-action—the true nature of selflessness and egolessness. However! Though sentient beings may understand this, they find it exceedingly difficult to practice it in reality. It is precisely in this state that they gradually erase all potential causes for their own elevation.
In relation to all saints, immortals, Buddhas, and bodhisattvas, it is precisely to understand: equality, fraternity, compassion, empathy, purity, and non-action, which manifest completely in the present world of sentient beings. Moreover, in the evaluation of religious practitioners by the Supreme Heaven, it is essential to possess this kind of "moral character." Furthermore! Within the nature of equality, the actions of humanity are regarded as one and the same.
It is precisely because we do not transcend all living beings to favor humanity alone, and because although humans are esteemed as the most spiritual among all creatures, other sentient beings possess spiritual qualities equal and comparable to those of humans. It is only due to humanity's capacity for thought and action that humans must uphold the virtue of protecting all living beings with equality and universal love—this is the true essence.
True Suchness: It is the fundamental nature and essence of all dharmas. By utilizing the wisdom and principle of the "Tathāgatagarbha" inherent in human beings to manifest in the present moment, one can accumulate growth experiences and develop the capacity for discernment. In the process of one's own growth, whether positive or negative, all experiences contribute to development, enabling one to amass abundant resources and merits.
If sentient beings are unable to embody the actuality of "True Suchness"—that is, if they lack the inherent quality of virtuous merit—they will also be incapable of comprehending in detail the true meaning for the sake of other sentient beings. This is because "True Suchness" is the unchanging seed of Bodhi, indispensable and not to be obscured. Only through this can genuine upward growth attain actuality in the human world.
Not sinking into the abyss of descending desires, nor being entangled by them, one purifies the "True Suchness" and achieves a transcendent elevation of self. If one can ascend upward, it is certain to dissolve one's own delusions and bring about transformation. Within human existence, this creates the causes and conditions for upward growth.
If one cannot actualize the Dharma in the present moment, it becomes exceedingly difficult to attain genuine enlightenment and elevate oneself. This is a profoundly cruel circumstance for one’s own life. However! Sentient beings often confine themselves to a single religious belief, and this kind of “single-minded, lifelong” faith is precisely what prevents them from clearly discerning and embodying the noble ideals and wisdom inherent in various religions.
Failure to confront what can genuinely elevate one's fundamental nature is understandable when facing spiritual decline. Moreover, all sentient beings in this state of decline are deluded by the tendency to look outward, pursuing an unknown variable amid the obstacles of "confusion and disorientation." This stems precisely from the hindrance of preconceived knowledge accumulated through past experiences, leading one to believe in one's absolute correctness, even to the point of considering oneself one hundred percent right.
No one is allowed to claim partiality or injustice, yet they persistently forge ahead—this is the point where humanity most easily falls into delusion and fails to break free from the myths of past religions. Therefore! The ancient Chinese progenitors—Emperors Yan and Huang—once sought teachings from seventy-two renowned masters. It was not until they finally encountered the immortal Guangchengzi that true enlightenment dawned upon them.
Having been nurtured by seventy-two renowned masters, each presented their teachings, yet none could guide the process of illuminating the mind and realizing its essence. Why was it only after these seventy-two that a truly enlightened master appeared to provide guidance? It lies in the absence of attachment, rigidity, or fixation on appearances. Only by fully manifesting the realization of the mind's nature can the conditions for future attainment be established.
True Suchness is attained through conditions,  
Teaching and transforming beings is without resentment.
To rue a life gone astray once more
Alas, this life misled by faults of my own
Life's Connections Grow More Lucid  
One's Actions Become Unobstructed in Reform
The Truth of Suchness eternally abides,  
The real nature awaits self-realization through earnest pursuit.
This verse! May it inspire all sentient beings;  
Let it serve as a mirror for sentient beings to reflect upon—how to manifest the "True Suchness"?  
It must be constructed in accordance with reality; otherwise!  
All efforts and inner journeys of cultivation in this lifetime will be swept away by the currents, and what can be done then!  
In the nature of virtue, one must not cling to forms, nor become obstinately trapped in dilemmas that are difficult to resolve.
Chapter Thirty-Three: The Ultimate Truth of Mind and Nature
## Ancient Buddha of the Southern Sea
November 17, 2000  
The Twenty-Second Day of the Tenth Lunar Month, Gengchen Year (Friday)
The Ninth Volume of the Great Dao Series  
Fundamental Principles of Illuminating the Mind and Realizing One's Nature
Promoting the truth knows no bounds afar,  
The Buddha-nature and true suchness shine even clearer.
True Suchness Nature: To enter into the Buddha-nature’s true suchness is to transform all past accumulated karmic causes into the foundation of personal accomplishment. In the process of survival and growth, one can allow the Buddha-nature to play a greater role, enabling sentient beings in the mundane world to truly transform themselves and accumulate growth experiences. In this way, elevation becomes much easier.
Can one discern in the present moment whether one possesses abundant provisions? Furthermore, by adapting to contemporary modes of existence, one transforms through experience in the human realm. It is also essential that human nature in the present aligns with the necessities of the current era. If this cannot be achieved, alas! Persisting in outdated ways will prevent sentient beings from seizing the opportunity for transcendence.
Buddha-nature: It is the fundamental nature inherent in all sentient beings, the intrinsic quality possessed by conscious life. As for whether Buddha-nature manifests or not, it is essential to clearly understand that the process of actualizing it cannot bypass the concrete reality of human existence. However! If Buddha-nature is not fully realized within the present physical body, it is no different from climbing a tree to seek fish.
How can sentient beings manifest their true Buddha-nature? It is essential to realize and awaken to the true essence of the original mind and inherent nature. Although this is said, in the process of pursuing their own survival orientations, all sentient beings are unable to act according to their innate nature. Instead, they often rely on their acquired dispositions to guide their actions, thereby obscuring their Buddha-nature.
On the contrary, it will manifest the demonic nature within the living environment. In the world of "the dual obstruction of Buddha and demon," the true suchness of Buddha and demon is identical. The distinction lies only in that suchness is the unchanging essence, while the suchness of Buddha-nature and demon-nature is also the same, differing only in the manner of application—precisely the distinction between "ascending and descending."
The True Suchness of Buddha-Nature: It must manifest through all demonic qualities to truly forge one’s upward growth. Conversely! Only when one’s true suchness-nature is grounded in fundamental transformation can it be realized. Thus, “the true suchness-nature of Buddha and demons” is again one and the same. It is essential to actualize the true suchness of demonic qualities through the manifestation of virtue, for only then is there an opportunity for transcendence.
It is precisely by allowing the demonic nature to purify that the distinction between Buddha and demon is truly applied, leading to ascent or descent. Moreover, one must understand how to accumulate virtue for one’s own Buddha-nature; only in the end can the manifestation of Buddha-nature be realized, which is to reveal the true suchness. Thus, it is necessary to display all virtues boundlessly and limitlessly to achieve this.
The manifestation of Buddha-nature and virtue lies in the ability to recognize the true suchness of Buddha-nature through opportunities for growth, and to apply it naturally. This allows one to penetrate without obstruction and attain clarity and illumination. It is the radiance of Buddha-nature, expressing its "self-suchness" in the present moment. Moreover, suchness is the fundamental essence of all dharmadhātu and the innate nature inherent in all sentient beings.
In ancient times, there was no such concept as "Buddha-nature." It has only come into use within the past two thousand years, and no such term existed before. Due to the needs of sentient beings in the present era, the heavens have responded to this opportunity by introducing the "manifestation of Buddha-nature" through "True Suchness" to achieve the fundamental realization of mind and nature.
Necessary realization does not discriminate among any religious sects or lineages, which is precisely the authentic approach to religious education and transformative teachings, grounded in an equal view of religions. In seeking upward realization and extending downward transformation for oneself, one can more genuinely embody non-discriminative awareness—that is, impartiality and equality—manifesting as one undivided reality within Suchness. This is what should be realized and understood in this very life.
From the Nature of True Suchness: For worldly beings, who all tend to seek externally for a goal difficult to attain, and for the sake of what worldly beings yearn for, the heavens, out of compassion, bestow names and forms as objects of pursuit. If sentient beings are not guided by the "supreme truth," I fear! Religion may struggle to integrate into the present era.
Indeed! By following the needs of humanity and bestowing upon them the names and forms they aspire to in accordance with reality, it becomes easier for them to accept. If not done this way! To widely deliver all sentient beings would likely be no easy task. Instead, it may result in efforts falling short of success, making it difficult to convey the teachings downward. Thus, there would be no so-called religious faith and education, both of which would deviate from the true meaning.
Demonic Nature: Within it lies the true suchness nature, which is the same as the Buddha-nature true suchness. It merely evolves for one's own growth, bestowing upon the sentient world the "dual hindrances of Buddha and demon." I ask: all virtuous beings manifest within "Buddha and demon" as part of all sentient beings' expression—inevitably! They are truly revealed in "joy, anger, sorrow, happiness, love, aversion, and desire."
In the attitude of "joy and sorrow, parting and reunion" towards all processes, when delight arises from a single matter, Buddha-nature manifests; when aversion arises from a single matter, demon-nature manifests. By realizing this in the immediate present within the process of one's own true suchness, one can understand: this is precisely how Buddha and demon are!
In the "Great Tao Series Celestial Books" authored by Chongxin, without the foundation laid in the past, it would likely be difficult to achieve genuine efficacy in benefiting the sentient beings of the current generation. This addresses a virtuous growth and transcendence for religious practitioners, enabling them to attain a state of return and transcendence in the present moment.
Today, to speak of "the true suchness of Buddha and Mara" may not be acceptable to the virtuous students of Chongxin or to those with religious faith. Why is this so? Precisely because human beings are entangled in the delusions of past religious scriptures. All Buddhist teachings have only discussed Buddha-nature, making it exceedingly difficult to understand the true aspect of Mara-nature. Thus, regarding the true suchness of Buddha and Mara, it becomes hard to grasp with clarity and thoroughness.
This is the ability to fully manifest one's own mental state and actions, precisely revealing the true suchness of Buddha-nature and the true suchness of demon-nature. In truth! It is a fact that has long existed; it is merely that religions have consistently refrained from discussing such matters. Moreover, in the present era, it has become even easier to witness affairs shaped by the dual aspects of Buddha and demon. Is it the manifestation of Buddha-nature or the manifestation of demon-nature?
Within the self-suchness nature, the true reality manifests in the present moment, which pertains to the living process of sentient beings. Otherwise! If the true suchness reality cannot be fully realized, then regardless of whether it is called Buddha-nature, Dao-nature, sage-nature, immortal-nature, or self-nature, these are merely different names. However, within demonic nature lies a malevolent essence, which also serves as part of one's own growth process.
All will manifest in the course of one’s own existence. How does one act according to innate nature? How does one act according to Buddha-nature? How does one act according to self-nature? Or perhaps one resorts to acting out of evil nature, or even persists in acting from demonic nature? All of this is completed and revealed in the present moment. Given that the current era is marked by social prosperity, rampant material desires, and extravagant human hearts, how then can one discern and transform?
The Buddha-nature's true suchness is inherently celestial in essence,  
The demon-nature's true suchness is likewise thus.
Buddha and demon diverge in obstruction,  
While true suchness is one, mutually magnetic.
The Ultimate Foundation of Life
Both Buddha and Mara Guide Sentient Beings
How to Achieve Self-Actualization  
Manifesting True Suchness in the Present Moment
This verse is shared with all sentient beings for mutual encouragement. In laying a solid foundation, one must truly internalize the principles of Buddha and Mara. Can one invoke the Buddha-nature or the Mara-nature? Observe yourself: your mindset, actions, responses, and wisdom. All virtuous beings can see this clearly in the present moment, and must strive diligently!
Chapter Thirty-Four: Attaining Enlightenment and Realizing the Fruit

The Way is vast and profound, yet it is not distant from the human heart. When the mind is clear and the nature is revealed, enlightenment naturally arises. The fruit of realization is not something external to seek; it is the inherent essence within oneself, shining forth when the dust of delusion is swept away.

To open one’s understanding is to see through the illusions of the world, to recognize the true face of reality. To realize the fruit is to embody the Way, to live in harmony with the principles of heaven and earth. This is not an end, but a new beginning—a step onto the boundless path of the Great Dao.

Thus, the sage does not cling to enlightenment, nor dwell on the fruit. With a tranquil heart and a clear spirit, one merges with the eternal flow, becoming one with the universe. In such a state, every thought is pure, every action is in accord with virtue, and every moment is an expression of the Way.
The Ancient Method of Lighting the Lamp Passed Down Through Ages  
The Ancient Buddha's Virtue Nourishes All Living Beings
The demonic nature is indeed the true reality,  
While the Buddha-nature reveals the primordial spirit's purity.
The Buddha Nature Tathagata says: All actions and deeds in the human world lie within the distinction between Buddha and Mara. The manifestation of Buddha Nature brings to sentient beings an upward "orientation" in the learning process, which is a wholesome causal quality. It grants one the ability to avoid sinking into the abyss of the realm of actuality and yet to survive, albeit with a sense of helplessness.
The process of survival orientation enables sentient beings to manifest their Buddha-nature in the course of ordinary life, fostering an inner drive for self-improvement and maintaining a benevolent mindset in their actions. Therefore, the grace bestowed upon beings in the human world lies precisely in the fact that their own survival process is not constrained by numerous conceptual attachments.
Buddha-Nature Suchness: It pertains to the living process of sentient beings, integrating both "daily life and spiritual practice" in parallel. In one's own process of existence, the accumulated experiences of life are applied within the livelihood-sustaining process, thereby enabling the realization of the fundamental reality of life. This offers an elevating effect for sentient beings.
It is to act with goodness in accordance with one's own nature and original heart, allowing oneself to grow within the realm of true reality. Through the inherently good essence of Buddha-nature, it enables the elimination of malignant tendencies by transforming their substance and energy into nothingness. It also allows one to become the master of one's own existence in daily life, rather than sinking into the slavery of mere survival—that is, selling one's own spirituality for the sake of survival.
In the course of human existence, there are both positive and negative influences at play. It must be understood that when the Buddha-nature manifests, it signifies the complete resolution and repayment of karmic obstacles and causal entanglements from past lives. However, this is not all. Moreover, these forces operate in a cyclical interplay. If the chain of cause and effect cannot be severed, then simultaneously with the manifestation of Buddha-nature, the demon-nature also manifests, and the karmic causes likewise manifest.
How can one break through the manifestation of demonic nature? And how can karmic obstacles be dissolved? It is precisely within the very process where demonic nature and karmic obstacles exist that their resolution can be revealed in the present moment. Moreover, while the Buddha-nature is being manifested, the demonic nature will also manifest. Without undergoing this process, sentient beings can easily find themselves overwhelmed and unable to withstand it.
Such a condition should have originally enabled sentient beings to easily enter the pure land of the "Buddha's Lotus Flower." Wouldn't that be ideal? Yet if it were so, the law of cause and effect would be thrown into chaos. Why is this? It is because the karmic obstacles accumulated from past causes—how could they be so easily resolved and eradicated? Extremely difficult indeed!
All judgments are made within the distinction between "Buddha-nature and demonic nature." Moreover, in the final human stage, whether one can ascend and transcend is uncertain! Could it be that the manifestation of karmic obstacles and demonic nature might hinder one from entering the Pure Land Lotus World of the Buddha? This is determined by one's own actions!
At the final stage, which is precisely the most crucial link, there lies a matter of utmost importance—otherwise, how could the karmic debts accumulated over lifetimes be repaid? It is precisely at this concluding phase, right before the moment of departure, that the distinction between ascent and descent is made, determining whether one achieves liberation or falls into degradation. This is also intrinsically connected to the final opportunity for action that must be seized.
The Demonic Nature of Suchness: It is a process exceedingly difficult for all sentient beings to comprehend, for Buddha and demon are indeed two sides of the same entity. Moreover! As the demonic nature of Suchness grows, the human world often exists within this very state of being, manifesting truthfully in contemporary life as it is.
All beings speak of demons as fearsome, yet they fail to realize that the demonic nature within themselves is far more terrifying!
Moreover! Even more maliciously exercised within the sentient world, when dealing with all matters presently bestowed upon sentient beings, if the mind is displeased, it becomes exceedingly violent (as the Taiwanese saying goes: "the three corpse spirits leap wildly, and smoke may rise from the seven orifices"). Furthermore, once one's own demonic nature is revealed, the demonic essence can be seen in an instant, and what is more! Venomous words pour forth in full force.
If one cannot control the demonic nature within oneself in the present moment, how can one enter into the Buddha-nature? It becomes difficult to pacify the malevolent demonic nature toward sentient beings, and one is bound to create numerous karmic obstacles amid such malevolence. This is precisely why sentient beings are unable to ascend, transcend, and return to their original state!
Demonic Nature: Although all sentient beings are unwilling to encounter the most malicious roots, they are nonetheless frequently and truthfully encountered within the realm of sentient existence. Human beings often come face-to-face with such manifestations in the present moment: the essence of demonic nature reveals itself! Moreover, in the midst of ordinary circumstances, one applies one's inherent disposition to the treasury of true suchness, thereby fostering one's own growth.
All are governed by the guidance of their own thoughts and consciousness, yet within the Tathāgatagarbha, one may immediately enter Suchness: the store of evil will manifest demonic nature, and toward all sentient beings, one will encounter the constant essence—this is the immediate manifestation of demonic Suchness. Practicing a lifetime of actions toward all matters, only to repent later, is already to be filled with overwhelming sin and wickedness.
If one cannot eliminate the demonic nature but instead allows it to grow, it will be difficult to dissolve the negative karmic obstacles and sins for all sentient beings. Since all of this is guided by one's own mind and consciousness, it is essential to understand that "the true suchness of Buddha-nature and the true suchness of demonic nature" are merely two sides of the same entity. Can you comprehend this? It is exceedingly difficult!
Not only for sentient beings, but for all who are unable to realize the truth in the present moment—how should one dissolve such hindrances? Do not wait until circumstances have changed or until the brink of the end to regret and act in haste. Moreover! Remorse and regret are of no avail when it is already too late. It is proper to prevent wrongdoing and cease evil early—this is the true path.
The Demonic Nature of True Suchness: This pertains to factors that sentient beings find difficult to comprehend in terms of their inherent substance. If one’s foundation is unstable, even the slightest adversity can immediately lead one into a demonic state. Why is this so? It is because ancient classics have always been reluctant to discuss the demonic nature, speaking only of the Buddha-nature. Yet, for those with solid roots and a firm foundation, how should this be fully realized in the present moment?
How can one truly undertake any transformative actions in the sentient world? It is not always possible! If the foundation is not firmly established, how can there be genuine elevation and transcendence? This is indeed difficult! It is essential to understand that both the foundation and the spiritual capacity are influenced by the thoughts and consciousness of individuals, and one must genuinely achieve the true meaning of heaven and earth through one's own efforts.
The Demonic True Suchness: Though it is also called True Suchness, it is precisely the genuine, constant, and true nature that can remain unburied by the body of causes and conditions. It is precisely in "demonic True Suchness and Buddha-nature True Suchness" that the ultimate point of achievement lies in their distinction. For all sentient worlds: Only when sages, immortals, Buddhas, and Bodhisattvas can all achieve it is it correct!
Why is it that asuras, along with all the mountain spirits, water demons, and other supernatural beings between heaven and earth... all struggle to ascend at the final stage? And why do all sentient beings in the world of affection also find it impossible to ascend at the last phase? The reason lies precisely in the fact that their consciousness, accumulated over the past, has become too heavily stained and burdened with defilement!
Thus it came to be: Asuras, chimei, wangliang, mountain spirits, water demons... all emerged in this process, yet none could break through this final barrier. Those who, in opposition to sentient beings, achieve their form were originally meant to manifest their Buddha-nature at the ultimate juncture. However, failing to uphold their resolve, they were obstructed by hindrances that prevented further ascension.
To comprehend the guiding role of "mind, thought, and consciousness," one must rely on the compassionate virtue and grace of heaven and earth, and at the final juncture, breakthrough is assured. Only then can one avoid sinking into the realms of Asura, chimei, wangliang, mountain demons, and water monsters... In other words, the inability to break through such predicaments and descend into their opposites is precisely due to the insufficient effort of sentient beings.
In the realm of sentient beings, heaven and earth are divided,  
Both Buddha-nature and demon-nature coexist.
Breaking through to ascend at last  
Through conditions, beings mature and grow steadfast.
Even demons and monsters have their origins,  
The Asura form is but a manifestation of karma.
Buddha and demon are of one essence,
Transcend form by dissolving both.
This verse! It reveals the truths untransmitted for nearly sixty thousand years, descending into the Chongxin Celestial Book to foster growth in all sentient beings through contrast. Concerning the world of "the divergence between Buddha and Mara"—how should one ascend? It all lies in self-cultivation and self-discipline to break through the final barrier of elevation, precisely distinguishing the karmic outcomes of Buddha and Mara.
Anticipation! May all sentient beings achieve the manifestation of the Buddha-nature's True Suchness, while eliminating the appearance of the demonic nature's True Suchness. Longing! Longing! How can one elevate oneself? It is essential to comprehend the true meaning of the operation of heaven and earth, and to fully realize what aligns with this true meaning. This is merely a distinction based on the varying degrees of "pure and impure seeds of consciousness" within the human realm.
Chapter Thirty-Five: The Thorough Penetration of Spiritual Awareness
◆ Postfaces & Praises ◆
跋
##Namo Medicine Buddha of the Eastern Pure Lapis Lazuli Realm

English Translation:
November 21, 2000  
The 26th Day of the Tenth Lunar Month, Gengchen Year (Tuesday)
◆ Decrees & Forewords ◆
接旨著書
Namo the Supreme Beings of All Realms  
The Lamp-Lighting Self-Nature, the Original Mind, is Pure
Ancient Buddhas Assist Chongxin Hall　　Buddha and Demon Walk Both Sides of True Thusness
Observing the Demonic Nature of True Suchness: one enters into the midst of evil thoughts and actions, believing them all to be rightful. Moreover! In all deeds and conduct toward sentient beings, one acts according to one’s own viewpoint, seeking growth in the orientation of survival. This plunges oneself into a predicament difficult to reverse, binding oneself within the mundane dust and causing the originally ascendable karmic body to shift away.
If one does not undergo the process of tempering through demonic trials, how can one transform one's own actions and conduct? The human world is precisely a realm of mutual interaction and mutual balance. Sentient beings all take right and wrong, ○ and ×, correct and incorrect, good and evil as their self-perceived concepts. Each time, they believe their own actions and conduct to be correct.
The world of sentient beings is precisely: a world of dualistic obstacles between Buddha and Mara. Regardless of one's perspective, position, or boundaries, it cannot be described as: right or wrong, true or false, correct or mistaken, or ○ and Ｘ. What truly matters is how one transforms within one's own mindset—that is what is correct! This then gives rise to distinctions in the future, precisely the divisions between good and bad, virtue and evil, fortune and misfortune.
Demonic Nature: It is a process that all sentient beings are unwilling and dare not provoke, and they are utterly terrified of it. Moreover, the demonic nature manifests internally within one's own mindset, existing in the inner world. It not only causes one to sink downward but also drives actions through negative impulses. In the human world, it originally should have been perfected.
It is precisely the moment for achieving fullness and undertaking ascent and transcendence. Yet within the realm of sentient beings, if demonic nature manifests, one will place oneself in a predicament where all circumstances become difficult to alter, causing oneself to encounter numerous karmic obstacles and retributions. Moreover, in one’s own mindset and actions, one may not know how to bring about transformation. What is more! One may sink into a vicious and malicious inherent nature.
Thus does demonic nature find its opportunity; a single misstep leads to eternal regret, instantly transforming one into an eternal sinner. Yet throughout history, every great villain and evildoer, though possessed of a vicious demonic nature, also harbored a benevolent Buddha-nature. Why then did they fall so? It is merely that in the moment of action, driven by the interests of survival and gain, their hearts were clouded.
While creating such causes for evil karma and negative consequences, a confrontation arises between the Buddha-nature and the demonic nature. During this battle between the Buddha and the demonic, one should strive to eliminate the demonic nature. However, sentient beings often allow their own demonic nature to manifest and overpower the Buddha-nature, thereby causing themselves to grow through encountering the malicious and toxic qualities of the demonic nature in the course of their worldly existence.
One will also deeply regret the karmic obstacles created by oneself, yet the transformation of thoughts occurs only during the inner "battle between Buddha and Mara." Once the situation has passed, the vicious nature of Mara intensifies, adding to the malevolent essence of Mara and further accelerating its growth.
The manifestation of Buddha-nature is the true suchness of the original essence. It involves nurturing the inherent quality of true suchness within one's own existence, which is what sentient beings in the world of affection aspire to and pursue. For sentient beings, it elevates their fundamental nature, enabling them to perform good deeds in the pursuit of goodness. This is what every sentient being seeks and hopes for.
However, things often go contrary to one's wishes, as demonic nature may instead intensify, creating numerous obstacles for sentient beings. Moreover, it may grow even more rampant, further obscuring the Buddha-nature and preventing its manifestation. In such moments, the Buddha-nature appears defeated by the demonic nature. Yet, the inherent essence of the Buddha-nature as a seed cause will accumulate a wealth of past growth experiences.
At every moment, in all actions and deeds, one must never allow demonic nature to manifest. Instead, one should continuously transform and dissolve the demonic nature into true suchness, while expanding and nurturing the growth of the Buddha-nature inherent within. Moreover, when one's mind is clouded by ignorance and unsure of how to counteract the demonic nature, it is essential to let the Buddha-nature shine forth and apply it to the experiences of daily life.
Let the accumulated goodness of past experiences be more fully manifested without being influenced by demonic tathata. Immediately! Allow the Buddha-nature to reemerge. Precisely in "the Buddha-nature conquering the demonic nature," the Buddha-nature will grow in quality. Thus, within the ninth consciousness of humanity—the amalavijñāna—where Buddha-nature and demonic nature coexist, the Buddha-nature must not remain idle for even a moment.
Moreover! In the battle between Buddha and Mara, how can one transform the surging demonic nature through lived experience by means of Buddha-nature? Furthermore, though the conflict between Buddha and Mara is difficult to witness in the realm of actuality, it unfolds within one’s inner true suchness of mind and nature. To claim that human beings possess only Buddha-nature and no demonic nature is nothing but self-deception and deception of others.
Even so! Among all sages, immortals, and buddhas, there exist both the Buddha-nature and the demon-nature. The key lies in how to manifest the Buddha-nature and dissolve the demon-nature. Moreover, all sentient beings—humans and other species across the heavens and earth, including asuras, mountain spirits, water demons, and all manner of ghosts and goblins—possess these two inherent natures, the Buddha-nature and the demon-nature, as fundamental aspects of their being. Why is this so?
They are also among the sentient beings, unable to sustain the moment when the Buddha-nature manifests, failing to expand its radiance further. In an instant, they are lured by demonic nature, and thus mistake the false for the true. Little do they realize that as the Buddha-nature manifests, so does the demonic nature, and so do the karmic obstacles. How, then, can one break through the final barrier and achieve growth?
Otherwise! To manifest the Buddha-nature, it is attainable by all sentient beings. Yet, without understanding that Buddha and demon are fundamentally one, how can one transform and eliminate the demonic nature? This is the true path to rectification! To manifest the Buddha-nature, one must also eliminate the demonic nature—this is the final barrier. Those who pass through it become immortals or Buddhas; those who fail become evil or demons. This is the most crucial turning point.
In the ascent of all sentient beings toward desire and the transcendence of the fundamental source, it is essential to understand that both the Buddha and the Mara reveal their true suchness in full authenticity. In the world of sentient beings, when the Buddha-nature can manifest, the Mara-nature will also manifest. Amidst the conflict between these two natures, humanity remains "neutral" and capable of "guiding" all.
How can one overcome evil with reason? And how can one achieve the state of "cutting down the Buddha when the Buddha comes, cutting down the demon when the demon comes"? This is precisely the process of "illuminating the mind and realizing one's true nature, attaining enlightenment and verifying the fruit"—a necessary journey that must ultimately be experienced. If one fails to grow and ascend beyond this critical juncture, they will be swayed by demonic influences, tempted by demonic allure, and end up dancing to the wind's tune.
It is precisely after this point that demonic nature takes the helm. At times, the Buddha-nature may manifest, yet it is but a fleeting bloom, invariably swayed and obstructed by the demonic nature. When all sentient beings find themselves in such a state, it is not that the Heavens lack compassion; rather, it is that one cannot break through this predicament imposed by the demonic nature.
Otherwise! It should be quite easy for sentient beings to enter the Buddha's Pure Land, but if one fails to pass the final stage of the examination, they will fall into a realm dominated by demonic influences and become defiled, even sullied. Moreover, the "defilement of the True Suchness Nature" becomes extremely difficult to cleanse, which is precisely the most agonizing point of the issue.
Buddha-nature reveals the purity of essence,  
Demonic-nature surging is the true spirit.
Where Buddhas and demons battle in the square-inch field,  
Wisdom’s clarity dispels the nature of demons.
The checkpoint of causality is inherently lofty,
Yet knowing how to transcend it is infinitely better.
Traps self-dug lead into confinement—  
The severance of Buddha and Mara is truly ingenious.
This verse! I share it with all sentient beings for mutual contemplation; in the final stage of the future, how should one dissolve the demons within one’s own mind? Only by manifesting the true suchness of Buddha-nature can one achieve genuine, unobstructed elevation. It should not be that after a lifetime of cultivation, one merely comes to understand that the future attainments of human beings are distinguished by "purity and defilement." Let us encourage one another with this understanding!
Chapter 36: The Great Way Reveals Nature — The Dharma Gate of Mind-Seal
◆ Postfaces & Praises ◆
跋
## Homage to Our Original Teacher Shakyamuni Buddha
◆ Decree ◆
完書繳旨
November 24, 2000  
The Twenty-Ninth Day of the Tenth Lunar Month, Gengchen Year (Friday)
◆ Decrees & Forewords ◆
接旨著書
Namo to all beings who proclaim the Tathāgata,  
The self-nature of the Lamp-Lighter inherently abides as the primordial spirit.
Ancient Buddha's Treatise on Seeing the True Nature  
The Genetic Vessel of Buddha-Demon Transformation
When the Buddha-nature Tathatā enters the demon-nature Tathatā, it represents a process difficult for ordinary beings to comprehend. One must first realize the fundamental causes required for genuine enlightenment, which serve as the foundational curriculum for entering the Buddha realm. Furthermore, in the process of fulfilling the essential conditions for enlightenment and understanding the Buddha realm, the Buddha-nature Tathatā is revealed, thereby dissolving the demon-nature Tathatā.
Likewise, in one's own growth process, one must further realize the elevation of the "spirit" and re-enter the "Bodhisattva stage" of the "Amala-vijñāna" before entering the true essence of wisdom. In the manifestation of the "dual nature of Buddha and Mara," this serves as the foundation for transcendence and dissolution. However! Precisely because the manifestation of Buddha-nature inevitably triggers the manifestation of Mara-nature.
At the very moment when the karmic obstacles of cause and effect are simultaneously revealed, one enters the intersection of Buddha-nature and demonic nature, existing within the dual nature of both Buddha and demon. How then must one cultivate oneself to attain genuine realization? It lies in "slaying the Buddha when the Buddha comes, slaying the demon when the demon comes," thereby entering the crucial final stage of the process, only then reaching the state of "ultimate truth of the mind-nature."
To embody the great virtue of the celestial and terrestrial movements, as well as the cosmic operations, the essential mindset and conduct required are to first "sever both Buddha and Mara," then enter the realm of "the utmost authenticity of mind-nature." Only in this way can one truly accomplish the fundamental essence of Buddhahood: namely, the "First Ground," which serves merely as the initial step toward ascension to the Lotus Buddha Land and the Golden Lotus Throne.
Ordinary beings often struggle to comprehend how, in a world divided between the realms of Buddha and Mara, and while their own spiritual nature remains unrefined, they can achieve clarity and realization. Yet, when one’s inner nature becomes lucid, it provides genuine nourishment for the growth of “illuminating the mind and perceiving the true nature.” Moreover, such realization is grounded in the lived experience of one’s own journey.
It is precisely by integrating "Buddha-nature and demon-nature" into the manifestation of virtue that one establishes the fundamental cause for personal growth through self-transformation. This process allows one to enter into clarity of the original mind and witness the true nature at the final juncture. Through entering the essence of nature, one comes to understand that it is by confronting the inherent qualities of both Buddha and demon that genuine and thorough elevation is achieved.
Buddha and Demon Dual Severance: It is not only about "slaying the Buddha when the Buddha comes, slaying the demon when the demon comes," but also requires understanding the causal body of 'Buddha-nature and demon-nature' as one enters from the nature-substance into the essence of True Suchness. If one cannot penetrate the most subtle aspect of the True Suchness nature, it will be difficult to genuinely realize: the manifestation of Buddha-nature and the dissolution of demon-nature.
Buddha and demon are originally one entity, inevitably encountered at the final barrier. Only then can one perceive the great matter of life and death. If one cannot pass through the dualistic obstacles and address the inherent alternation between Buddha and demon, one will be hindered by the manifestation of demonic nature. In the past, all sages, immortals, Buddhas, and bodhisattvas who sought to witness their true suchness nature found it difficult to pass the final barrier when demonic influence surged.
And to elevate and transcend one's own Buddha-nature, one is bound to be hindered by this barrier, which lies in the fact that "for every foot the Buddha grows, the demon grows ten." This pattern repeats itself at every stage of one's growth process. Why is it that "for every foot the Buddha grows, the demon grows ten"? It is precisely because sentient beings are truly confined by the very nature of existence within this heaven and earth.
In this realm of heaven and earth, where yin and yang stand in opposition, it is impossible to attain a "pure and unified essence." Thus, the saying: "When the Buddha rises a zhang, the demon sits atop his head." This illustrates the difficulty for sentient beings in comprehending the causal processes of existence. Amidst all obstacles that hinder ascension, one is bound to encounter barriers, precisely due to this underlying cause.
The Dual Transcendence of Buddha and Mara: This serves as the final barrier, where both Buddha and Mara are dissolved through the function of the ultimate nature of all beings, achieving the "State of Pure Oneness." It also arises from the Taiji and returns to Wuji, and within the process of Wuji, the "State of Pure Oneness" is essential. When sentient beings engage in cultivation, they will inevitably encounter this kind of obstruction.
Since it is inherently difficult to comprehend one's own true nature, how can one accumulate the necessary resources? Transforming life experiences into a higher level of cultivation inevitably involves navigating the duality of Buddha and Mara—how can one achieve pure unity? This requires passing through the final barrier of upward ascension, which is precisely the original essence of one's true mind and nature. To recognize this truth of mind and nature constitutes the ultimate barrier to realizing one's true nature.
I wonder if sentient beings can take the causes and conditions of their own growth and use them to genuinely transcend their inherent nature? The issue lies in how sentient beings tend to "mistake the false for the true and the true for the false," thus reversing reality, and how they remain unaware of how to renew their spiritual essence within the fundamental nature of their being. This is precisely the "foundation of spiritual awakening."
Renewal of Awareness: It is once again about making the true nature of the mind genuinely pure and unified, thereby attaining the state of oneness and the realm of unified harmony. This involves letting go of both the Buddha and the demon within oneself, yet embracing all sentient beings—whether they are Buddhas, Daoists, sages, or immortals—and even integrating with demonic nature. Why is this so?
When it is necessary to manifest the demonic nature truthfully, one can dissolve all past karmic obstacles and hindrances. Moreover, in transcending the nature of being itself, it is because sentient beings are unable to break through the final barrier of spiritual and awakened qualities. They are often influenced by their own attachments and self-centered thoughts, making it difficult to ascend and transcend, thereby truly experiencing the realm of Buddhahood.
Thus, the realization attained through illuminating the mind is precisely the elevation of one's own nature and the understanding of all sentient beings in heaven and earth. It is inevitable! One must coexist with heaven and earth, and even! Merge with them as one. The necessary action for one's spiritual awakening is to discard the dualities of Buddha and Mara, so as not to fall into the traps preset by either.
Yet, being constantly confined between the realms of Buddha and Mara, and leaning toward one side, it becomes difficult to attain an impartial and balanced conceptual framework. This creates obstacles and hinders the path of ascension. It is essential to understand the practice of elevating oneself: through clarifying the mind and realizing one's true nature, sentient beings can enter the Bodhisattva realm and ascend toward Buddhahood.
Both Buddha and Mara are cast aside,  
The true reality of Suchness is even more embodied.
The essence of causation enters the awakened spirit,
Spirit and awakening mutually form, with no reliance on the end.
The fundamental cause of seeing one's nature is to understand clearly,
The karmic obstacles and their effects will surely be transformed and eliminated.
Human affairs rise and fall through cultivation,  
While the ultimate truth of mind distinguishes Buddha from Mara.
This verse! To be studied together with sentient beings; in achieving oneself and achieving sentient beings, within the essential nature of the causes and conditions of sentient beings, it is difficult to comprehend how to guard against and how to elevate amidst the "transition between Buddha and Mara." Furthermore, in the manifestation of Buddha-nature, Mara-nature will also manifest, and moreover! Karmic obstacles will simultaneously come to demand retribution.
To truly comprehend the "severing of Buddha and Mara," one must pass through the final barrier of excision and transformation. This requires considerable effort and necessitates being free from all burdens—that is, without the entanglements and retributions of karmic obstacles. Only then can growth and elevation occur, enabling entry into the ultimate true suchness of one’s inherent nature, where the mind and spirit naturally awaken to their true essence.
◆ Postfaces & Praises ◆
跋
## Namo Amitabha Buddha
Postscript
◆ Decrees & Forewords ◆
接旨著書
Nanping Welcomes All Souls with Boundless Grace  
Daoji Gathers the Multitude in True Welcome
Ancient Buddha Descends to Reveal the Nature Scroll  
The Heart-Mind's Nature, Utterly True, Inherently Pure and Clear
The fundamental causal substance of the Tathāgatagarbha arises precisely from two aspects: the Suchness of Buddha-nature and the Suchness of demonic nature. For those who practice cultivation, this is the most difficult to comprehend. When both Buddha-nature and demonic nature manifest simultaneously, how can one discern and evaluate the functions of Buddha and demon? This must be cultivated within the human world, where the actions toward sentient beings are distinguished precisely as "purification versus defilement"!
Whenever one seeks to manifest the true suchness of Buddha-nature, the true suchness of demonic nature inevitably arises as well, obstructing and hindering the process. Moreover, one is bound to be entangled by karmic obstacles, making it difficult to progress upward. What was originally meant to serve as a foundation for elevating and accumulating spiritual resources—and even more, as a means for sentient beings to comprehend the experience of being trapped in the cycle of karmic retribution across lifetimes—how can it be realized under such circumstances?
Karmic Creditors: If they fail to seize the opportunity during the final trial, the Buddha-nature Tathata will ascend. When the Buddha-nature Tathata manifests, the Demonic-nature Tathata will simultaneously emerge, and karmic obstacles will also be revealed. Amid the urgency to confront these karmic obstacles, one must fully bear the retribution of the cyclical cause and effect accumulated over countless lifetimes.
Therefore! This is precisely the relationship that makes it impossible for sentient beings to withstand. At times, karmic creditors may even manifest as immortals, Buddhas, patriarchs, sages, or deities, either to guide one upward toward elevation or to pull one downward into degradation. This is entirely due to the entanglement of karmic obstacles and retribution. Moreover, if the Buddhas and sages do not arrive in time, it becomes exceedingly difficult to truly pass through the final barrier.
It will then delve into a deeper level, revealing the base and flawed nature of the mind in its true form. Why does this phenomenon occur precisely at the outset of the final trial, the critical juncture between ascension and descent? If one fails to fulfill the crucial task of this final stage, it becomes exceedingly difficult to manifest the genuine nature of the mind. This is the most challenging key to elevation for humanity, sages, immortals, Buddhas, exalted beings, and Bodhisattvas alike.
The Ultimate Truth of Mind-Nature: This is the realm of "one-pointed concentration and unified appearance," returning from Taiji to the boundless perfection of Wuji. Yet, at this final critical juncture, if one fails to break through this predicament, one will remain forever in the realms of Asura, malevolent spirits, demons, and mountain and water monsters. Even if given another chance to start anew, whether one can ascend further remains uncertain!
It can certainly serve as the ultimate juncture in human cultivation. Throughout such realms and processes, one must integrally manifest the truest nature of mind. Moreover, when confronting the battle between Buddha and Mara within oneself, one is often compelled to judge and choose: precisely at the divergence of right and wrong, one may discern how subsequent developments will unfold.
All genuine cultivation and earnest practice that seek to ascend must pass through a crucial checkpoint: the confrontation with "both Buddha and Mara." It is essential to be able to turn and resolve this within one’s own true nature. Moreover, how should one apply the principle of "neither using Buddha nor Mara, but transforming both"? When neither Buddha nor Mara attaches to the nature’s essence, that is when true elevation of oneself occurs, and there will be a tangible effect of growth.
It also lies in the dichotomy between Buddha and Mara, where it is essential to navigate by making oneself the master, rather than being led by either of these forces. Only by not succumbing to temptation and thus undoing all previous efforts can one allow one’s innate nature to reach its utmost authenticity, avoiding entrapment in irreconcilable extremes or leaning to one side. Sentient beings tend to lean to one side and seldom practice in accordance with the "Middle Way."
In the sentient world, which is a polarized realm where all things exist in mutual opposition, one must consciously align oneself with the path of the Buddha rather than incline toward the path of demons. Moreover, if one perceives the Buddha as wholly benevolent and demons as utterly malevolent, it becomes impossible to embody the Middle Way. Such partiality is commonly practiced in the sentient world.
To transcend the six realms of reincarnation, fundamentally, it is not even a matter of such considerations—so why inquire about the reasons? Consider this: when sentient beings live in the human world, if they lean toward one side while rejecting the other, can they possibly follow the Middle Way? Reflect, and the answer becomes clear! Regarding "Buddha cuts, demon cuts; Buddha transforms, demon transforms"—it is within the utmost sincerity of human nature that such limitations are dissolved.
It is precisely through the construction of the Middle Way philosophy that one can elevate and transcend oneself to achieve growth, enabling a genuine entry into the realm of true ascension. It is also essential for all sentient beings to practice the Middle Way, without leaning toward any extreme. Only then can one fulfill the necessary actions for "Buddha's cutting, demon's cutting; Buddha's transformation, demon's transformation."
Otherwise! If one leans to one side, I ask: Can a Buddha attain Buddhahood? It is exceedingly difficult! Indeed, one falls into the realm of demons. If a demon also leans toward the demonic side, I ask: Will the demon become even more cruel and harm sentient beings? Suppose! If a demon can lean toward the Buddha’s side, between Buddha and demon, one must be able to follow the Middle Way in order to achieve realization.
It is essential to attain the state of "Utmost Truth of Mind and Nature," which enables one to clearly discern the distinction between Buddha and Mara, and to understand that in all processes of ascension and transcendence, the genuine reality lies in how to achieve the "Function of the Middle Way." May one realize: how to establish and practice the "Utmost Truth of Reality" and the "Utmost Truth of Mind and Nature" by constructing them upon the "Thought of the Middle Way."
Buddha's cut and demon's cut are both dual cuts,
Buddha's turn and demon's turn are doubly turning.
The Heart-Mind's Ultimate Truth Is Thus Revealed  
The Primal Spirit's Karmic Origins Are Seen Without Beginning
The nature of clarity is the original essence,  
Sentient beings wander lost in veils of ignorance.
The Confucian foundation is built upon the Middle Way,  
Transcending views and awakening to the primordial spiritual accord.
This verse! Let us study it together with all sentient beings; to ascend and transcend in the future, one must cultivate this truth into growth, thus avoiding the pitfall of leaning to one extreme and sinking into delusion. Amidst the duality and transformation of Buddha and Mara, how can one attain the Middle Way without deviating to either side? That is precisely the function that the true Middle Way thought should construct.
If not done in this way, it will forever be difficult to ascend upward! Fundamentally, one sinks into their own thoughts each time, unable to truly break through the predicament. To be utterly sincere in one’s nature, one must honestly advance toward the "Construction of the Middle Way" in order to transcend upward. Only then can one understand that the fundamental essence of Confucianism does not deviate to any extreme!
◆ Postfaces & Praises ◆
跋
##Namo Mahavairocana Buddha
◆ Decree ◆
Completion of the Work and Submission to the Divine Mandate

English Translation:
◆ Decrees & Forewords ◆
接旨著書
The Southern Sea Opens the Path to Unity  
Ancient Buddhas' Compassion Reaches the Other Shore
Enlightenment and fruition attained a thousand times over,  
Achieving Buddhahood is even more remarkable to behold.
The utmost truth of mind-nature is what allows one to enter. It serves as the fundamental cause for the downward transformation through enlightenment and the realization of fruition. Regardless of whether it is the Buddha Shakyamuni or the Sixth Patriarch Huineng, even after attaining enlightenment and realizing fruition, they still had to employ human methods to guide sentient beings. In the process of discerning the utmost truth of their own mind-nature, how did they cultivate the essential functions required for "enlightenment and the realization of fruition"!
It is to be accomplished within the human world, not only after departing from it. Thus, many matters must be constructed through humanistic thought, and this is essential in the process of human existence. Moreover, it is a necessity. How, then, after having already "attained enlightenment and realized the fruit," can one speak of "illuminating the mind and perceiving the true nature"? It must be personally experienced and verified.
It also lies in the enlightenment and realization of fruition through practical verification, for enlightenment is the understanding of the human survival process—equalizing thoughts and transforming actions into creations. Within the human world, one can attain a unique insight into "realizing the Dao." If this process can be applied to transform oneself and all sentient beings below.
One must possess a fundamental capacity for self-elevation and transcendence. However! The key lies in how to translate the process of enlightenment into tangible benefits for oneself and all sentient beings. This is what gives enlightenment its definitive function. Therefore, for the human race within the realm of sentient beings, it is essential to apply this to oneself through "clarifying the mind in embodied realization" and "perceiving the root source of nature."
One must be able to understand how to benefit oneself and sentient beings, and how to apply this in the function of downward transformation. This allows enlightenment to be practically manifested. In the past, when the Sixth Patriarch, Master Huineng, attained enlightenment, he not only accumulated causal qualities over many lifetimes but also, even after realizing the mind and seeing its nature, remained an ordinary person. Thus, it is still necessary to engage in actions for survival and nurturing life.
Therefore, the Sixth Patriarch spent over a decade living among the hunters, enduring numerous trials and hardships. Only after such experiences was he able to establish his lineage and propagate the essence of Zen. Thus, the bitterness and suffering he encountered were beyond the comprehension and experience of ordinary beings. Moreover, even after attaining enlightenment and realizing the fruit, he remained an ordinary person.
To oneself as well: What is the use of realizing the mind and seeing one’s true nature? It is essential to nourish life with truth, to provide genuine sustenance for sentient beings in the future, thereby attaining the realization of the mind and the seeing of one’s true nature. Therefore, in the fundamental cause of seeing one’s nature, one must be even more truthful, making the source of sustenance truly and completely manifest in all present orientations of existence.
The Buddha Shakyamuni, after six years under the Bodhi tree, beheld the morning star and attained enlightenment. This was the realization that all sentient beings possess Buddha-nature. Moreover, within the Buddha-nature of sentient beings lies what may be called equality. And through the manifestation of Buddha-nature, all beings are equalized. Thus, the Buddha Shakyamuni’s compassion, equality, and universal love are precisely what this world of sentient beings praises and extols.
All sages, immortals, and buddhas find it difficult to invoke the true equality of Buddha-nature.  
It was Śākyamuni Buddha who emphasized the equality of Buddha-nature in all sentient beings.  
In terms of practice and religion, this universality of compassion transcends any sage, immortal, or buddha,  
and thus becomes the declaration of Śākyamuni—"Throughout heaven and earth, I alone am the honored one."
Worthy of the praise and admiration of all people and sentient beings, it is remarkable that even after attaining enlightenment, one must still eat to sustain oneself, and yet can continue to expound the Dharma for forty-nine years. Moreover! Upon final nirvana, it is declared that not a single Dharma was ever spoken—all to dismantle the reliance on and misconceptions surrounding all scriptures and textual obstacles, which also create hindrances through the obstruction of knowledge, making progress exceedingly difficult.
When later sentient beings often become attached to the obstacles of scriptural texts, they also fall under religious constraints. Originally, entering religious faith was intended for ascension and transcendence. Yet after immersing themselves in religion, they become confined by the limitations of scriptural texts, failing to apply them flexibly. How then can they hope to achieve elevation?
Moreover! The fundamental reason why people today fail to comprehend the original intent of Shakyamuni Buddha’s root cause and condition is that they all consider themselves to be quite intelligent. Consequently, they are "misled by their own cleverness," and this is precisely why they cannot transcend and ascend. How utterly helpless this is!
Buddha Shakyamuni: Throughout the forty-nine years of his teachings, there existed the Great Vehicle, the Middle Vehicle, and the Lesser Vehicle, all of which used individual mind-nature as guidance. Could they truly comprehend the essential meaning of the universe's operation? Moreover, all sentient beings are capable of becoming followers of the Great Vehicle, the Middle Vehicle, or the Lesser Vehicle, and may also remain as ordinary beings among the multitudes.
After enlightenment, one continues to expound the teachings and preach the Dharma, allowing all sentient beings with affinity and compassion to feel as if bathed in a spring breeze, to comprehend the great wisdom of Śākyamuni Buddha, and to reveal within the nature of every living being the very source of Buddhahood. Thus, for all future beings—whether in the Age of True Dharma, the Age of Semblance Dharma, or the Age of Declining Dharma—this remains so.
All can truly achieve self-realization. Throughout history, this insight has been clearly grasped by eminent monks, great virtues, and Chan masters, who remained unswayed and unaffected by the obstacles of scriptural texts. By understanding the meanings of the classics and applying them flexibly, one can clarify the unfolding process of heaven and earth, foster personal growth, and elevate one’s own nature.
The Venerable Master of the Chongxin School, having arrived at this state of understanding the true meaning of heaven and earth as well as the process of evolution, has already attained enlightenment countless times. It is only in the final step of comprehending the "Method of Mind Seal" that one can achieve the demeanor of a great master of the generation. With such conditions of karma, the "True Buddha Mind School" can be propagated throughout the great chiliocosm.
It is for oneself and all sentient beings to integrate with the evolutionary processes of heaven, earth, the cosmos, and the void, thereby achieving growth and elevation. Moreover, within this state, it is essential to break through the final barrier, enabling the heart to be imprinted with one’s own "utmost sincerity of heart-nature" and "thoroughly penetrating spiritual awareness." This is the original intent of the work *The Great Dao Reveals the Nature*, which benefits both oneself and all sentient beings.
The sacred work of venerating the heart not only develops in accordance with reality but also propagates the true meaning of heaven and earth in accordance with principle. At this stage, one remains a member of humanity and thus must fulfill the requirements of the food chain. It is like the Sixth Patriarch Huineng: even after attaining enlightenment and awakening the mind, he still needed to eat, sleep, and so on... remaining an ordinary person nonetheless.
Not so! Even those who have transcended the need for food, drink, sleep, and bodily functions—the immortals, deities, sages, and buddhas—must also understand the difference in mental states for one who is already enlightened, and how this can lead to the liberation of sentient beings. Moreover, for oneself: to realize the true nature of mind is to attain thorough and genuine understanding. The true meaning of all cosmic and temporal evolution is revealed in the present moment, and enlightenment is thus instantly attained.
To illuminate the mind and perceive the true nature is the process of realizing the original essence. If one cannot merge with heaven and earth, the cosmos, the void, and the Wuji, enlightenment remains merely a personal experience of realization. If one can become one with heaven and earth, the Wuji, the void, and the cosmos, then the true meaning can be revealed through the final gateway of the "Heart-Seal Dharma Method." Moreover, it can be fully manifested in the present moment.
Why does the Heavenly Realm compose volume after volume of the Great Tao series? Precisely to remedy the various shortcomings of the past teachings of Confucianism, Taoism, Buddhism, Christianity, Islam, and the Heavenly Way, as well as those of emerging sects. This is also the case with the predestined affinity of Chongxin. Moreover, it is through treading on thin ice and proceeding with utmost caution that we fulfill the mission entrusted by the Heavenly Realm. Only by accomplishing our future sacred duties can we attain true authenticity!
Enlightenment Embodies the Foundation of the Dao  
Clarifying the True Meaning of the Original Mind
The essence of seeing one's nature connects heaven and earth;  
Understanding the workings of the boundless universe reveals its subtle mechanisms.
The Void's Causality Reveres the Heart's Accord  
The Seal of Mind's Final Gate Reveals Heaven's Will
Accomplishing virtue to grace all sentient beings,
The workings of karma pervade the great earth.
This verse! Studying it together with sentient beings will surely yield gains. Moreover, the "Chongxin Yinxin Dharma Gate" can be further expanded and propagated in the future, benefiting human sentient beings with love and affection. It enables genuine: illuminating the mind and seeing one’s true nature, attaining enlightenment and realizing fruition. This is achieved through present learning and growth, leading to virtuous realization and serving as a path to return and transcendence!
◆ Decree ◆
完書繳旨
##Chongxin Chairman, Xukong Heavenly Lord, Wenheng Sacred Emperor
◆ Decrees & Forewords ◆
接旨著書
The heart's lamp is lit, its flame eternal and boundless;  
Its radiance bright and clear, the self-nature pure and luminous.
Ancient wisdom holds that life is inherently good in spirit,
Buddha's enlightenment reveals the cause of thorough spiritual awakening.
Regarding enlightenment and attainment of fruition: It is precisely in the human world that one must employ the methods of the human world to accomplish self-realization and deliver sentient beings. This can only be achieved through the "thorough awakening of spiritual consciousness" that comes with enlightenment and fruition. Moreover! In the thoroughness of spiritual awakening, heaven, earth, and humanity are interconnected within the human world.
Not only! It is about realizing the Dao and attaining the fruit of enlightenment oneself, but also about becoming a leader in human religion and a guiding teacher for a particular lineage. This is precisely discerned through the thorough penetration of spiritual awareness. As for the thorough penetration of spiritual awareness, it can only be manifested after awakening and attaining the fruit of enlightenment. This lies in the fundamental essence of illuminating the mind and seeing one's true nature, which requires realizing the actuality of one's own existence.
The balance of the rights to survival among all living beings can be truly described as: practicing within the Mahayana or the Buddha Vehicle. Moreover! For all sentient beings, it is essential to possess: a thorough spiritual awakening, which is the very essence of attaining enlightenment and realizing the fruit. As for the understanding of "illuminating the mind and seeing one’s true nature" among ordinary beings, it is merely one aspect of the process of enlightenment.
Enlightenment can be experienced hundreds and thousands of times. Only by fully embodying the thorough clarity of spiritual awareness can the fruits of enlightenment be realized. In all experiences of enlightenment, it is essential to first understand the original mind and original nature as the foundation, and to establish a basis through seeing one’s true nature. Only then can it be called enlightenment. And within the hundreds and thousands of experiences of enlightenment, it is necessary to accumulate three great enlightenments.
It is only through accumulating a thousand instances of illuminating the mind and perceiving one's true nature that one can achieve: spiritual awareness penetrating thoroughly into one's own original spirit. It is through realizing spiritual awareness in one's own enlightenment that one can bear fruit. Moreover, it is necessary to accumulate a thousand minor enlightenments to attain one major enlightenment. Only by accumulating more than three major enlightenments can one achieve a single "virtue."
To speak of "illuminating the mind and realizing one's true nature" can only be described as experiencing the clarity and radiance of the mind and nature within oneself. Yet, this still remains a considerable distance from genuine enlightenment and the attainment of fruition. It is profoundly difficult for all sentient beings to comprehend, and the actual process of "attaining enlightenment and realizing fruition" lies precisely within "illuminating the mind and realizing one's true nature"—that is, the accumulation of one's own lived experiences throughout existence.
One must accumulate causal conditions over many lifetimes to systematically develop the realization of mind and seeing of nature. Moreover! Upon enlightenment, it is essential to achieve thorough spiritual awakening and to genuinely practice the Dharma of mind-to-mind transmission through personal experiential cultivation within one’s own mind and nature. Therefore! To comprehend the essence of awakened spirit and attain thorough spiritual awakening, one must undergo the accumulations of existence, bringing human nature to its ultimate expression.
Furthermore! To transform the dual nature of Buddha and Mara—if one cannot truly shift between these two aspects, it is fundamentally impossible to attain genuine awakening and spiritual enlightenment. For spiritual awakening is precisely achieved through the interplay and struggle between "the two states of Buddha and Mara." The distinction between the realms of Buddha and Mara arises from the mutual guidance of one's own innate conscience and base inclinations.
The illumination of the heart, as the true nature of the human mind, is the totality of the sentient world and corresponds to spiritual awareness! If one cannot navigate between Buddha and Mara, it will be difficult to break through the obstacles of the mind. Moreover, one may fail to advance in the construction of the Middle Way thinking, even as Buddha, regarded by ordinary beings as the "Awakened One," transcends the fundamental.
Demons: They are what sentient beings call the "source of evil," yet few realize that both Buddha and demon are inherent qualities within oneself. So, how does one apply the function of "switching between Buddha and demon"? It is to allow oneself, in the process of growth, to embody and realize the original nature of the mind through fundamental causes and conditions. Moreover, to attain enlightenment, it is necessary to accumulate: more than three major cycles before one can possess the actual root quality!
Otherwise! To seek verification of fruition is nothing but self-deception and harm to one's own mind-nature. It is essential to understand: those who can be called great virtues are those who have attained enlightenment and verified fruition. Moreover, it can be discerned through the manifestation of mind-nature whether it is genuine enlightenment or merely a few slight experiences that are claimed as enlightenment. To claim enlightenment under such circumstances is truly an obstacle to oneself and all sentient beings.
The mutual transformation of Buddha and Mara merging into a state of oneness and unified appearance is the process of returning from Taiji to Wuji. Since both Buddha and Mara stand in opposition, and Taiji likewise embodies duality, how can one attain this state of oneness or unified appearance? It is achieved by returning Taiji, or the duality of Buddha and Mara, to a state of wholeness for its manifestation—that is, by returning from Taiji to the perfection of Wuji.
Spiritual awareness penetrates thoroughly, representing a personal realization and clear discernment of one’s own mind-nature. Moreover! With unique experiential insight into illuminating the mind and perceiving its nature, one must, in the process of awakening and attaining fruition, be able to align with principle and actualize it in practice. Only then can the Dharma Gate of Mind-Seal be genuinely manifested. This requires transcending the conditioned body and, through the thorough penetration of spiritual awareness, enabling the mind-nature to shine forth.
The Venerable Master of the Chongxin School of Brushwork has already attained this realm. Thus, it shall be initiated by this master through the "Seal of the Heart Dharma Gate," allowing the "True Buddha Heart School" to be promoted and propagated in the future. Moreover, by applying the Seal of the Heart to truly comprehend the profound meaning of the operation of heaven and earth, and to bestow virtue and grace upon sentient beings in the world of affection, one can embody and realize the thorough clarity of spiritual awareness, which is both in accordance with principle and grounded in reality.
It can also clearly illuminate all: the nature of Dharma, the nature of reality, the nature of mind, and the nature of form in the human world. Thus, due to the supreme excellence of the "Mind-Seal Dharma Gate" revered by the heart, it will soon manifest truthfully within the human world. By enabling a clear understanding of the manifestation of the Mind-Seal Dharma Gate, it bestows great blessings and transformative benefits upon sentient beings, thereby elevating and transcending them.
The steadfast resolve upheld by the Patriarch of the Chongxin Libi lineage, enabling him to achieve even greater manifestations for the sake of Heaven, is precisely forged through all ruthless adversities, slanders, and setbacks. For one who truly cultivates, practices, and transcends, who has long since become a great wisdom-being through "illuminating the mind, perceiving the nature, awakening to enlightenment, and realizing the fruit," this is indeed a cause for joy and celebration—yet such individuals remain exceedingly rare in the human realm.
Thoroughly penetrating the awakened spirit, illuminating the fundamental heart-mind,
The numinous awareness comprehends and knows the true self-nature.
Enlightenment and attainment of fruition require the seal of the heart. In the human realm, it is indeed possible to achieve through sentiment.
Through and through, unimpeded, one comprehends Heavenly Virtue;  
Its grace pervades heaven and earth, enlightening all living beings.
From the boundless cosmic void we came  
Original spirits must relinquish the heart's domain
Excellent! Bestowed upon the Patriarch of the Li Bi lineage are: the fundamental cause of luminous and penetrating spiritual awareness, serving as the essential tenets of the mind-seal Dharma gate for awakening and realizing fruition. For future genuine practitioners who engage in true cultivation, this enables authentic progress and growth, granting them a wholesome foundation in religious study. It allows for the genuine embodiment and realization of truth, facilitating the actualization of: illuminating the mind and perceiving one’s true nature, awakening and realizing fruition, and subsequently transforming and liberating sentient beings, guiding them back to their origin.
◆ Decree ◆
完書繳旨
## Before the Limitless Chariot  Ma Xiangu
◆ Decrees & Forewords ◆
接旨著書
Silent shadows guard the Southern Sea's domain,  
The Ancient Buddha writes, the Great Dao's path to gain.
The Final Revelation of the Dao’s True Nature  
A Guide to the Initiation of the Heart-Mind Dharma Gate
Ancient Dipankara Buddha: Coming to initiate the Chongxin Yixin Dharma Gate, precisely to imprint the myriad confirmations of the past onto the present era. Although it is said that in the current age, all teachings flourish together, there exist numerous dharma gates capable of propagation. Particularly from the Buddhist perspective: this is both in accordance with principle and grounded in reality. Moreover, because Buddhism places greater emphasis on actual practice and realization, it also prioritizes the foundation of engaging with and transcending the world.
It is based on the human path, offering sentient beings actions to alleviate suffering while practicing the conduct of the Mahayana Bodhisattva. This provides a genuine foundation for elevating one's own mind and spirituality, enabling sentient beings to enter the stage of practice. It is not merely a conventional worldly approach but a renewed transformation in the methods of guidance.
In the context of the present era, this is precisely why Buddhism has flourished more prominently! As for Daoism, its approach is relatively more reclusive, taking "practices and rituals" as the foundation of its teachings. In the process of elevating one's inner nature and spirituality, it places less emphasis on the fundamental causes of the mind, resulting in a focus that remains largely superficial.
Furthermore, in the methodology of one's own survival rituals, employing the approach of transcending worldly affairs—from a Daoist perspective—tends to place less emphasis on engagement with secular life. Precisely through this comparative lens, human conduct in the world is examined. Daoism does not prioritize dietary abstentions but focuses instead on ritual practices and esoteric methods to transform various misfortunes encountered in human existence.
When encountering all difficulties, if one solely relies on "talismans and rituals" for sacrificial remedies, it becomes challenging to align with the demands of the contemporary era in the process of elevating the mind and spirituality—this is precisely the reason. Furthermore, Confucianism emphasizes both engagement with the world and transcendence from it, as reflected in the *Great Learning*, the *Doctrine of the Mean*, the *Four Books*, and the *Five Classics*, all of which are grounded in the foundation of survival.
Rather, through self-cultivation, family regulation, state governance, and bringing peace to the world, guided by the sincerity of each individual's heart and the investigation of things, people in the present era will come to understand: it is not only essential to focus on elevating the mind and nature—this is the approach employed by Buddhism; nor should one rely on rituals and talismans, expecting the protection of immortals and Buddhas while committing evil deeds—this is the method used by Daoism.
Confucianism: It lies in whether one can become the master of oneself or remain enslaved by oneself, guiding one's way of life accordingly. Cultivating the self, regulating the family, governing the state, and bringing peace to the world align precisely with the ideal of the Great Harmony. Thus, it is also because the essence of the three teachings is fundamentally the same—their underlying intentions and ultimate goals are entirely consistent.
The Method of Reverent Heart and Sealed Heart serves as the final, crucial step for the Master of the Rational Pen School. Through this, one can truly achieve verification. This ultimate method of sealing the heart must enable enlightenment, the realization of one’s true nature, and the genuine attainment of fruition, manifesting in the present moment as authentic elevation and transcendence. This is directed toward the upward growth of sentient beings.
Yet! In the practice of the Heart-to-Heart Dharma, if one cannot apply it with utmost appropriateness, it may sometimes lead sentient beings to mistakenly believe they have already "realized the mind, seen the nature, attained enlightenment, and achieved fruition." This is undoubtedly self-deception. Moreover, at the moment of enlightenment and fruition, if one fails to merge with heaven and earth, the cosmos, emptiness, and the Wuji, what can be done!
It is only within the human realm that such embodiment can be realized. Moreover, in the attunement of the heart, one aligns with the inherent nature of the immortals and buddhas, mutually attesting to their compassionate, all-embracing, and equal virtues. This attunement can be imprinted within one’s own heart and nature. Without this mutual fulfillment, it would be difficult for the compassionate, all-embracing, and equal virtues of the immortals, buddhas, sages, deities, and bodhisattvas to become clear and bright within one’s heart and nature.
To attain a deeper level of realization—even for the immortal Buddhas, holy deities, and Bodhisattvas who have already achieved enlightenment and attained the fruits of sainthood—requires mutual verification of the mind and nature. Through this, one can clearly comprehend the benevolent grace of heaven and earth toward sentient beings, while also engaging in the practice of enlightenment and fruition regarding the essence of one's own mind and intrinsic nature. Such a process must be both rational and grounded in actual practice.
When the virtuous qualities of sages, immortals, Buddhas, and Bodhisattvas—such as compassion, universal love, and equality—resonate with sentient beings, they often mutually validate one another. At times, when a practitioner or devout believer enters a Daoist temple, or when Bodhisattvas descend upon the temple or enter monasteries and sacred halls, the immortals and Buddhas have already aligned their hearts with them. Why does this happen?
When a devout believer or practitioner enters the sacred space of the Dao, can they perceive a warm current or an electric flow within their heart and nature, descending from the crown of the head to permeate the entire body and unify the physical and spiritual selves? In such a moment, one should have already verified the instantaneous sensation and gained insight into the Dharma-gate of heart-mind correspondence. Yet, can this state be maintained over the long term? Not necessarily!
How should one carefully contemplate the compassionate, benevolent, and egalitarian virtues of the immortals, Buddhas, saints, deities, and bodhisattvas? If one can truly realize and embody these virtues, one will inevitably cultivate the same inherent qualities as the immortals, Buddhas, saints, deities, and bodhisattvas in the future. This is precisely the realization of the innate nature of all sentient beings of the earth. By imprinting these virtues deeply and enduringly in the heart, one can achieve a definite effect in attaining enlightenment and realizing the fruit of awakening.
How to maintain the original purity of one's innate heart and nature over the long term is the primary practice in the Mind-Seal Dharma Gate. Therefore! In the Chongxin Mind-Seal Dharma Gate, not only does one transcend such boundaries, but moreover! One can enter into the observation of all sentient beings, manifesting the virtues of equality, fraternity, and compassion throughout the process of existence.
It is precisely by enabling the sages, immortals, Buddhas, and bodhisattvas to engage in a deeper level of mutual mind-sealing with oneself, thereby imprinting the elevation of one's own mind and nature within one's original heart and intrinsic nature. This not only illuminates one's primordial initial aspiration but also, through the function of mind-sealing, allows the "Mind-Sealing Dharma Gate" to manifest more tangible efficacy.
It offers a form of telepathic verification and realization for sentient beings in the 21st century, while also addressing the nature of mind: the cultivation attained through the fruition of realization. One must understand that what is realized regarding the nature of mind must be able to: seal mind with mind, and grow through embodiment as embodiment, in order for the "Sealing of the Mind Dharma Gate" to truly achieve its intended efficacy.
At the final juncture of "The Great Tao Reveals True Nature," the barrier to be surmounted is precisely the opening of the Chongxin Mind-Seal Dharma Gate. Moreover, it serves as a verification of the tenth volume of the Great Tao series, truly descending into the world of sentient beings. This constitutes the greatest karmic condition that Chongxin should possess. At this very moment, the "Mind-Seal Dharma Gate" is specifically bestowed upon Patriarch Li Bi to elevate and transcend.
The Great Way's revelation of nature is now complete,  
Nine volumes composed reveal nature's root.
The Dharma Gate of Mind-Seal opens,  
The Principle Brush Patriarch preserves heaven's secrets.
The Heart Method of the Great Dao Continues Unbroken  
Ten Volumes of Works Spread Across the Earth
The fundamental virtue of sentient beings is nurtured through teachings,  
The noble heart's causes and conditions are eternally transmitted and carried forward.
Today! Within the Heart-Seal Dharma Gate, the ninth volume of the Great Dao series—"Great Dao: Seeing the Nature"—has been faithfully completed. Starting from the Xinsi year, the Chongxin Heart-Seal Dharma Gate will be inaugurated. This is by no means merely an ordinary heart-seal transmission; it enables one to personally realize: "In relation to me, I am Heaven and Earth, Heaven and Earth are me; I am all sentient beings, all sentient beings are me; I am the sages, buddhas, divine immortals, and bodhisattvas."
It is imperative to align with the veneration of the heart and its propagation, which yields tangible efficacy and hopeful anticipation. In the future, it shall indeed enable greater expansion, allowing the virtuous students of the Heart Veneration to personally realize the subtleties of the Dharma Gate of Mind Seal. Therefore! In the initial phase, the Patriarch of the Principle Brush serves as the primary conduit for transmission, enabling the virtuous students to attain deeper verification, which is also more aligned with reality.
◆ Decree ◆
完書繳旨
## True Buddha Heart School, Master of Humanity and Heaven, Venerable Void
◆ Postfaces & Praises ◆
跋
Namo to the Eastern Realm of Lapis Lazuli
The Most Admirable Medicine Master Tathagata
The Buddha says: Attaining enlightenment is the journey,
Guiding all beings to become sages and buddhas.
Postscript I
**Preface to *The Great Dao Reveals Our True Nature***

This work serves as a guide to return all sentient beings to their fundamental origin. Observing all living beings in the human world, we find them within a dualistic realm of obstacles and distinctions. Moreover, being unable to transcend this state, they are entangled in numerous predicaments exceedingly difficult to resolve. In the human realm, it is inevitable to exist within this world of mutual opposition and cyclical interaction.
It must align with the essential principles of human existence while also meeting the necessary conditions for cultivation. Therefore, survival and cultivation must be mutually integrated; otherwise, it becomes exceedingly difficult to attain opportunities for elevation in this world. Moreover, one may remain trapped in a state that is hard to transcend. Hence, illuminating the mind and realizing one’s true nature represent two distinct realms.
How can one achieve the clarity of mind and the realization of one's true nature? The key lies in "allowing one's own mind and nature to manifest in accordance with the Middle Way, thereby transcending the cycle of rebirth." Regarding the essence of realizing one's true nature, one must first understand the obstacles and limitations of this world, and how to dissolve them. Only then can one attain true authenticity, for if one cannot elevate one's own mind and nature, how can anything else be accomplished?
One can only integrate with the needs of the current era and social environment within the mundane world. There is fundamentally no need to speak of what kind of cultivation one practices, because cultivation cannot be separated from the process of living and sustaining life. I ask all virtuous students: Who can engage in cultivation without the necessity of survival? It is essential to merge survival and cultivation into one.
In the process of elevating one's own nature, there must be a concrete and substantial reality. If one cannot integrate survival and cultivation through the actions one ought to take, it becomes difficult to witness the realm of one's true suchness. It is even more challenging to reach the state of "one-pointed concentration and the unity of all phenomena" to achieve transcendence and elevation.
So be it! What nourishment does this provide for the human world? Can it serve as a means to ascend and transcend the fruition levels and stages of sages, immortals, buddhas, and bodhisattvas? Is this indeed the case? Genuine growth is essential for tangible benefits to be realized. This requires proceeding step by step to achieve elevation and transcendence—this is the journey.
Namo Bhaisajyaguru Buddha Descending to Baya
The Confucian School of Sacred Teachings,  
The True Buddha Heart Lineage,  
The Wuji Great Dao Academy,  
The Yi-Chi Chongxin Hall.
The twenty-sixth day of the tenth month in the Gengchen year of the Heavenly Cycle, at the hour of Xu.
◆ Decree ◆
完書繳旨
## Imperial Commissioner Marshal Yue

The celestial decree appoints the divine general,  
To pacify the underworld and bring order to the realms.  
Wielding the authority of the Jade Emperor's command,  
He governs the affairs of spirits with unwavering justice.  

Clad in golden armor, he rides upon a sacred steed,  
His presence illuminates the darkest abyss.  
With a single glance, he discerns truth from falsehood,  
Guiding lost souls toward redemption and peace.  

In his hand rests the power to reward virtue and punish vice,  
Upholding cosmic balance through impartial judgment.  
May his vigilance protect the mortal world from chaos,  
And his wisdom resonate across the three realms for eternity.
◆ Postfaces & Praises ◆
跋
Namo to Our Original Teacher Śākyamuni Buddha  
Thus I Write This Postscript to the Great Way’s Revelation of True Nature
The essence of a clear mind penetrates the mysteries of heaven;  
The cause of seeing one's nature embodies realization surpassing the Buddha.
Postscript II
The Great Dao: It operates spontaneously, harmoniously traversing the cosmos, the heavens and earth, and all celestial bodies. Within the ordained pathways of the universe and the cosmos, it mutually and authentically guides all myriad beings in the cosmos and heavens toward greater fulfillment. Therefore! For all sentient beings who descend into the mundane realm, it unfolds all modes of existence within the human world.
In life, it is necessary to enrich the process of nurturing existence, which requires abundant comfort—precisely what humanity in today's society pursues. Yet, in the course of human survival, there is often a lack of understanding toward heaven, earth, and the cosmos. Therefore, the Divine has bestowed religions upon the world, elevating the hearts and human nature of all beings, so that the mysteries within may be comprehended.
It is precisely in the context of nurturing human existence and life that we can establish a truly meaningful connection. By using religion to cleanse the impurities of the soul and elevating the nature of the mind to a higher level, one must gain a clear and profound understanding of one's own mind and spirituality. Furthermore, through personal realization of how to attain enlightenment and perceive one's true nature, genuine benefits of goodness and well-being can be achieved. This is what constitutes authenticity.
Enlightenment of the mind and realization of one's true nature represent two distinct levels of attainment. This distinction between Buddha-nature and demonic nature is particularly evident in the present era, as it truthfully reveals the inherent qualities of sentient beings. How, then, can one elevate the mind and nature, manifest Buddha-nature, and eliminate demonic nature? It is essential to achieve a breakthrough at the final barrier, ascending to a higher level of realization.
It is through understanding the dual functions of one's own mind—both the Buddha and the demon—that one can truly grasp how to apply the Middle Way in constructing the human world. By comprehending the Middle Way, one learns how to act and how to avoid leaning toward either extreme. Only then can the true nature of one's Suchness be revealed. Moreover, in a world where sentient beings are currently trapped in dualistic obstacles, how should one proceed?
In existence, there are distinctions: right and wrong, yes and no, correct and incorrect, good and evil. If one abides by the Middle Way, there is no leaning toward either extreme—this is the true nature of reality. One must keep the mind and nature in a state of ordinary clarity, where the mind is illuminated and nature is revealed. It is precisely through this illumination of the mind and revelation of nature that one comes to understand the authentic expression of one’s own mind and nature, and is then able to genuinely elevate it to broader and deeper realizations. This is true authenticity.
Namo to Our Original Teacher, Śākyamuni Buddha, descending to the world of Jambudvīpa
The Confucian Sacred Teachings  
The True Buddha Heart School  
The Wuji Great Dao Academy  
The Yi Decree Chongxin Hall
Twenty-sixth day of the Yang Month, Xushi (7–9 p.m.), in the Gengchen Year of the Celestial Cycle
◆ Decree ◆
完書繳旨
## Grand Chairman, Ruler of the Southern Heavens, Emperor Wengheng the Sage
◆ Postfaces & Praises ◆
跋
Namo Amitabha Buddha Descends  
The True Buddha Heart School Sets an Example
Understanding and embodying the mechanisms of heaven and earth,  
Auspiciousness and fulfillment illuminate the true reality.
Postscript III
The Great Dao: It is through all sentient beings that one elevates oneself; it is through understanding one's own nature of mind that one transcends the limitations of the six realms of reincarnation. How, then, can one attain the essence of the Golden Mean? Thus, by constructing a Middle Path mindset, one can truthfully use one's nature of mind and virtue to accomplish oneself and all beings, thereby bringing about beneficial well-being and blessings.
All sentient beings in the world of affection are grounded and ever-present: universal love, compassion, mercy, equality, and the Middle Way—whether in Confucianism, Daoism, Buddhism, Christianity, Islam, or any emerging religion—all are one and the same. Through universal love, mercy, equality, compassion, and the Middle Way, one can immerse oneself in the actions of the present moment within the human realm.
Among all sages, immortals, Buddhas, and bodhisattvas, it is universally so: if one cannot realize this through direct experience, one is not destined to ascend to the ranks of sages, immortals, Buddhas, or bodhisattvas. As for seeing one’s true nature: it is to understand the fundamental essence of one’s own mind and spirit—how can one come to see one’s original mind and true nature? Know that seeing one’s true nature is exceedingly simple.
How then should one embody and verify this in the present moment? Though situated in this polarized and divided world, by upholding the framework of "the Mean, the Middle Way" thinking, one attains: the insight into the nature of inherent qualities, thereby coming to know that before thoughts arise and intentions stir, in the original and fundamental state, lies precisely that spark of true spirit, which can be eternally preserved without end.
Inevitably! It becomes evident that one's original mind and intrinsic nature are both authentic and reside within the fundamental essence of the "Great Dao Mind Method." Regardless of any religious sect or lineage, it is essential to genuinely and profoundly realize and clarify one's spiritual original mind and intrinsic nature. Through this, one can comprehend how to awaken one's inherent essence, thereby achieving elevation and transcendence.
Enlightenment: It is precisely through accumulating hundreds and thousands of instances of realizing the essence of mind and comprehending the fundamental nature of insight that one must embody the true meaning to grow and benefit. Only then can one genuinely advance and attain the actual fruit of realization. That is to say: sages, immortals, buddhas, and bodhisattvas complete their foundation in the human world. Can you understand? Haha! Hahaha! Thus, one transcends and ascends.
Namo Amitabha Buddha, descending to the Three Realms of Existence.
Confucian Sacred Teaching  
True Buddha Heart School  
Wuji Great Dao Academy  
Yi Decree Chongxin Hall
Twenty-sixth day of the Yang Month, Xushi (7–9 PM), in the Gengchen Year of the Heavenly Cycle
Namo Mahavairocana Buddha  
Descends to establish examples for all beings to uphold
Seeing the nature depends on substance for guidance  
Clear and distinct, the principles of the mind-method exist.
Guide to the Reader

English Translation:
I. The two celestial texts, *The Great Dao Illuminates the Heart* and *The Great Dao Reveals the True Nature*, take ordinary beings as the subject of self-realization, illustrating how one may enter the state of enlightenment.
II. The nature of illuminating the mind and the causal substance of seeing the nature are fundamentally different, precisely because both involve the experiential realization of mind-nature and the foundational nature of mental consciousness.
III. Realizing one's true nature must be authentic and occur in the present moment. It is impossible to place hope in achieving it in a future life—such an opportunity will never arise.
IV. Honoring the Heart is precisely about bringing the future Three Dragon-Flower Assemblies and the Maitreya Pure Land forward to the present moment, offering sentient beings a clear, experiential realization and awakening.
V. The illumination of the heart and the realization of true nature represent the eternal, undisclosed mysteries between heaven and earth, now truthfully bestowed upon the Chongxin Taoist Center as an affirmation and commendation of its endeavors.
VI. The propagation of the Confucian Sacred Teachings, commencing from the Third Phase of Chongxin, unfolds through the Dharma Gate of Imprinting the Heart. Moreover! It serves as a profound awakening for sentient beings.
VII. The Affinity of Honoring the Heart is Extraordinary, Indeed: The Patriarch of the Principle Brush Contains the Primordial Within, Passing Through the Trials of the Present Era, Thus Accomplishing the True Buddha Heart School. It Is Precisely That All Masters Are Willing to Jointly Uphold and Guide.
VIII. Upon the completion of *The Great Tao Reveals the True Nature*, the true universal affinity of the Heart-Seal Dharma Gate was initiated, guiding sentient beings with virtuous connections to come forth and jointly support Chongxin's "True Buddha Heart School."
IX. All sacred endeavors of the True Buddha Heart School carry profound significance, serving to enable future beings on the path of cultivation to better comprehend the great benevolent grace of heaven and earth.
X. *The Great Dao Reveals True Nature* contains the crystallization of the profound insights and efforts of numerous immortals and buddhas. Where this celestial scripture resides, it is protected by divine beings and must be cherished with utmost reverence, never to be desecrated. For those who contribute to its printing and distribution, Heaven may grant the mitigation of calamities and bestow blessings, enabling them to receive tangible benefits.
Namo Mahavairocana Tathagata, descending to establish the sacred precedent.
Confucian Sacred Teachings  
True Buddha Heart School  
Wuji Great Dao Academy  
Yichi Chongxin Hall
The twenty-sixth day of the tenth lunar month in the Gengchen year of the Heavenly Cycle, at the hour of Xu.
Excellent! We appreciate the diligence of all virtuous students. Together with the Buddha Amitabha and other Buddhas, I have convened at Chongxin to discuss the future transmission of the Mind-Seal Dharma method. The Ancient Buddha Dipamkara and other sacred Buddhas have also participated in this assembly.
◆ Decree ◆
完書繳旨
Lord Wenhang the Sage Emperor Assumes the Chairmanship　　
The Heavenly Venerable of the Void Conveys the Sacred Will
The Great Dao Reveals Nature and Completes the Purpose  
Promoting the Three Stages to Establish the Foundation of Righteous Mind
Tonight! We joyously celebrate the submission of the fourteenth issue of the Chongxin Magazine to the Heavenly Court, coinciding with the auspicious completion and presentation of *The Great Tao Reveals True Nature*. As the appointed hour has arrived, our Hall’s Earth God and Living Buddha Ji Gong are commanded to receive the celestial procession thirty li beyond; our Hall’s Guanyin Bodhisattva and Heavenly Holy Mother are commanded to receive the procession twenty li beyond. All other deities, students, and spiritual cultivation scholars of the Wuji Great Tao Academy shall line up in order to await the arrival, maintaining utmost reverence and propriety!
Before the Throne of the Limitless Mother,  
The Primordial Sovereign reports the matter of seeing one's true nature.
Vice-Chairperson of Chongxin Taoist Center  
Immortal Ma Xian’gu Descends to the Platform to Bestow Grace
With joy we receive the sacred decree of the Holy Mother, descending once more upon Chongxin Daoist Temple to bestow divine teachings. All spirits and mortals bow in reverence!
Imperial Decree Proclaimed
Respectfully Received
The Supreme Celestial Mother of Wuji Proclaims Her Sacred Decree
The Mother resides in the sacred realm of Li Tian, repeatedly observing the Southern Continent of Jambudvīpa, where countless primordial spirits are submerged in the five turbidities of the impure world. Especially in the current era of technological civilization, the multitude of spiritual beings rely heavily on technology while neglecting virtue—even more so! Moreover, they find it difficult to clearly comprehend and embody the truths of heaven and earth, let alone attain the essence of illuminating the mind and realizing one’s true nature. To seek enlightenment is thus a challenge rarely achieved.
Mandate of the Pai! The Chongxin Dao Lineage has authored the Great Dao series of books, and now the ninth volume, "Great Dao: Seeing True Nature," has been completed and submitted to fulfill the divine decree. Thus, the Mother's heart is greatly comforted! The Chongxin Dao Center, the True Buddha Heart School, embodies the Mother's virtuous intent, hoping that all spiritual children may return to their origin. Regardless of whether they follow Confucianism, Daoism, Buddhism, Christianity, or Islam, this work particularly serves as a guiding compass for true return to the Heavenly Dao for spiritual practitioners.
In the Heavenly Dao, the children who truly cultivate and practice all possess sincere hearts, yet they are somewhat lacking in the manifestation of their inner nature. This is even more pronounced among the five teachings of "Confucianism, Daoism, Buddhism, Christianity, and Islam," which truly causes the Mother's heart to weep with sorrow. It is hoped that in the mortal world, there will be those who can share the Mother's worries and serve as a support for the ancestral lineage. This is precisely what the Chongxin Ancestral Lineage strives to achieve.
Now, by the decree of the Mother, the Ancient Buddha of the South Sea and the Ancient Buddha of Nanping Daoji have descended to the mortal realm to select true talents of the Way. They are tasked by Heaven to undertake the sacred work of teaching and guidance. The principal author of the Great Dao series, "Transmission of Heavenly Truth," is Libi Chen’er. Within the primordial treasury, numerous profound and wondrous celestial mysteries have indeed been revealed, fully qualifying this work to bear such a great responsibility.
"The Manifestation of the Tao in Human Nature" has been completed as a written work and must now be prepared for publication, with the hope of widespread dissemination. This serves as a testament to the Great Tao, offering oneself the inherent qualities for ascension and accomplishment. Thus, the Mother's heart is comforted, and it is fitting to reward the devoted sons and daughters of Chongxin, as well as to bear witness to the earnest efforts in composing this work on the Great Tao, providing all humanity with genuine benefits.
Therefore! To inscribe these merits upon the "Celestial Scroll of Honor" and proclaim them throughout the world, so that they may serve as genuine provisions for the future and enrich the achievements of Chongxin, is the heartfelt aspiration of the Mother. Moreover! Those who are willing to sacrifice and dedicate themselves for the Great Dao are truly worthy of commendation and heartfelt joy. With unwavering resolve, they shall accomplish even more sublime and sacred missions in the times to come.
The Wuji Huangmu Issues a Sacred Decree to
Confucian Sacred Teachings  
True Buddha Heart School  
Wuji Great Dao Academy  
Yi Chi Chong Xin Hall
The twenty-ninth day of the Yang Month in the Gengchen Year of Heaven’s Cycle, at the Hour of Xu.
Excellent! With the proclamation now concluded, we specially congratulate all deities, Buddhas, and students of this hall for being able to further propagate the Great Dao series. This is truly a continuation of blessings for yourselves and all sentient beings. We specially offer our encouragement and congratulations.
True Buddha Heart Lineage, Master Ren Zongshi  
Teaching humans and celestials with utter selflessness.
The Venerable Void Ascends the Sacred Terrace  
Grateful for the Gracious Bestowal of Heaven's Virtue
Tonight! As we joyously present the fourteenth issue of the Chongxin Magazine to the Heavens, it coincides auspiciously with the completion and submission of the celestial book *The Great Dao Reveals True Nature*, thus our hearts are filled with delight! Furthermore, continuing this blessed occasion of the Jade Decree from the Heavenly Court, orders have been issued: the Immortal Maidens of Colored Clouds from the Void and the Immortal Maidens of Colored Spirits from the Void shall receive the imperial carriage twenty li away; the Celestial Honored One of Imperial Transmission from the Void and the Celestial Honored One of the Great Dao of the Silver Brush from the Void shall receive the imperial carriage ten li away. All other deities, Buddhas, students, and the cultivating scholars of the Wuji Great Dao Academy shall line up in formation to await the carriage, respectfully welcoming the descent of the Jade Decree from the Heavenly Court into the hall.
Jade Decree of Haotian Descends Upon the Dao Sanctuary  
Marshal Yue Yuan Shuai Arrives at Chongxin Hall
The Great Dao Reveals Nature, Completing the Book's Aim  
To Universally Transform All Beings, Virtue Extends Far and Wide
With reverence, we receive the Jade Decree of Haotian descending upon the hall to be proclaimed. Both deities and mortals bow in deep prostration—let none be remiss in propriety!
Jade Edict: Commence Reading
Respectfully Received
The Great Heavenly Lord Jade Emperor,  
The Mystically Sublime Supreme Deity,  
Proclaims the Jade Decree:
As the supreme sovereign of the Nine and Five, I hold the authority to govern the rise and fall of heaven, earth, and humanity. In particular, I deeply hope that all teachings of the sages and Buddhas, as well as education in the human realm, can yield tangible results. Moreover, I aspire to achieve even greater practical accomplishments to elevate and transcend past endeavors. Especially regarding the teachings of the Confucian School and Divine Religion in the past: although they were able to guide sentient beings toward goodness and the path of virtue, they have already declined.
In the present era of technological civilization, humanity has gained increased wisdom. Moreover, with the widespread adoption of telecommunications and video, it is also imperative that all sages, immortals, and buddhas employ innovative methods of teaching and transformation, enabling all sentient beings to comprehend the truth and ascend the ladder of return to heaven. Therefore, as proposed by the Supreme Ruler of the Southern Heaven, the Sage Emperor of Literary Balance, Guan Qing, it is fitting to compile the "Great Dao Series Collection."
What is bestowed upon sentient beings for attainment and transcendence, through the process of selecting pillars of the Dao lineage, manifests uniquely in each temple and hall. Thus, in selecting the opportune moment for the "Transmission of Celestial Truth," it is also required that the virtuous scribe embody and contain great abundance—precisely in alignment with the call for the return of the Five Teachings.
Thus, the Ancient Buddha of the Southern Sea and the Ancient Buddha of Nanping Taoji presided as the guiding immortals. Now! The ninth volume of the Great Tao series, *Great Tao: Seeing the Nature*, has been completed and submitted, truly bringing great joy to Our heart. We affirm and commend the Chongxin Taoist lineage and the True Buddha Heart School, feeling deeply gratified. It is only fitting to offer praise and honor, and We hereby record these merits in the Celestial Register.
Indeed! This extraordinary set of causes and conditions serves as a testament for future return. It further enables sentient beings and devoted hearts, through the efficacy of the "Da Dao Series Celestial Texts," to genuinely immerse themselves in a model of transcendence—not merely for the sake of writing, but to allow all sentient beings to truly embody this exemplary path.
The propagation of the Sacred Teachings of the Confucian School, guided by Our efforts, is intended to further expand the dissemination of the Confucian School's Sacred Teachings. Now! Establishing this benchmark is sufficient to serve as a model for the Daoist tradition; moreover, it signifies that the Celestial Realm has selected the authentic transmission of heavenly teachings to be correctly propagated. Therefore, We are pleased to commend and encourage, urging continued diligence in widely delivering sentient beings, guiding them to return to the transcendent realm of the Wuji Void.
The Jade Emperor, the Great Heavenly Lord, Issues a Decree to the Sacred Teaching of the Confucian School and the True Buddha Heart School.
Wuji Great Dao Academy  Yichi Chongxin Hall
The twenty-ninth day of the Yang Month in the Gengchen Year of the Heavenly Cycle, during the Xu Hour.
The proclamation has been issued. Congratulations to the Chongxin Taoist Center for adding another commendation to its record. This serves as an excellent model for self-cultivation and for all sentient beings, and it will indeed yield tangible results in guiding souls in the future. Special congratulations! Special congratulations! Excellent! We extend our gratitude to all the divine sages, immortals, Buddhas, virtuous disciples, and spiritual practitioners. You may now return to the Heavenly Court to report the completion of your mission.
Lord of the Southern Heaven, Virtue Vast and Wide  
Sacred Emperor of Literary Balance, Chapter of True Principles
Grand Chairperson of the Chongxin Taoist Sanctuary  
Ascends the Platform to Manifest Virtue and Grace
Tonight! This is a true testimony and verification for the Chongxin Dao Lineage and the True Buddha Heart School. Following the completion and submission of the "Great Dao Series"—Book Nine, the tenth volume of the Great Dao Series will soon follow, serving to fully manifest and elucidate the heart teachings for all sentient beings, and to provide guidance and opportunity to dispel the delusions of conscious beings.
Expectation! May all deities and people of Chongxin freely comprehend the truth, genuinely guide sentient beings toward elevation and growth, and also return to transcendence—thus achieving tangible efficacy. Moreover! It is imperative to elevate the "Confucian Divine Teaching" to the "Confucian Sacred Teaching" for its propagation. This is a duty entrusted by Heaven to be fulfilled, and it shall yield even more benevolent efficacy.