古佛天真考證龍華寶經 — The Precious Scripture of the Dragon Flower, Examined and Attested by the Ancient Buddha of Heaven's Truth

The Dragon Flower Precious Scripture is the heart-scripture of the Dragon Flower (Longhua) tradition of Chinese popular religion — the great family of late-Ming and Qing "precious scroll" sects devoted to the Unborn Old Mother. Composed in the final years of the Ming dynasty (its "last kalpa" chapters name the famine, flood, and pestilence years of 1641–1643) and printed by its community soon after, it tells the whole of the Mother mythology in twenty-four chapters of alternating prose, verse, and hymns set to named tunes: the parting of Chaos, the Mother's ninety-six hundred-million children sent into the East Land and lost there, her letters calling them home, and the three assemblies of the Dragon Flower — under the Lamplighter Buddha, under Śākyamuni, and under Maitreya at the end of time — where the lost are gathered in. Its narrator-hero is the Ancient Buddha of Heaven's Truth, incarnate as the patriarch "Gong-Chang" — the surname Zhang, split into two graphs to shield the founder's name — and its pages preserve, in cryptonyms and tune-patterns, the living voice of a persecuted congregation: its liturgy, its practice, its map of allied sects, and the farewell of its founder. This is a complete translation, made directly from the Chinese; the entire source text follows the English.

Contents

• The Opening Rites — incense hymn, purification mantras, and invocation
• The Proclamation of the Dragon Flower — the Unborn's preface and the five assemblies
• Chapter One — Chaos First Parts
• Chapter Two — The Ancient Buddha's Heaven-and-Earth
• Chapter Three — The Unborn Sends Down Her Command
• Chapter Four — Walking the Holy Homeland
• Chapter Five — Gong-Chang Receives the Law
• Chapter Six — The Wisdom Eye Opened Through
• Chapter Seven — The Holy Casts into the Common
• Chapter Eight — Roaming the Palaces in Trance
• Chapter Nine — The True Incense Summons All
• Chapter Ten — Settling the Self in the Center
• Chapter Eleven — Spreading the Way South and North
• Chapter Twelve — Fetching the Scriptures East and West
• Chapter Thirteen — Three Buddhas Continue the Lamp
• Chapter Fourteen — Five Patriarchs Take Up the Course
• Chapter Fifteen — The Reed Elder's Pointing-Staff
• Chapter Sixteen — The Patriarchs Continue the Lotus Line
• Chapter Seventeen — The Patriarchs Contend with Treasures
• Chapter Eighteen — Living Beings in the Last Kalpa
• Chapter Nineteen — Spreading the Way at a Gallop
• Chapter Twenty — Meeting at the Dragon Flower
• Chapter Twenty-One — Building the Dharma-Ships
• Chapter Twenty-Two — Earth, Water, Fire, Wind
• Chapter Twenty-Three — Heaven's Truth Gathers the Whole
• Chapter Twenty-Four — The Ten Thousand Dharmas Take Refuge
• The Patriarch's Farewell, the Ten Titles, the Ten Requitals, the Dedication of Merit, and the Printing Colophon
• Source Text

Copied and printed by Guan Lantian of Gu Woshui.

With sincere heart I bow my head and worship Buddha-Heaven:
may all the peoples of heaven-and-earth everywhere be at peace;
may winds be tempered and rains fall in season, and the Buddha-teaching flourish;
may the Way-possessing August King reign ten thousand times ten thousand years.

The Opening Rites

The Incense-Raising Hymn

The jeweled tripod burns its incense, filling all the ten directions, circling everywhere, arriving at the Numinous Mountain. We reverently invite the King within the Law: the Dharma-realm has no bound; may all Buddhas descend to this place of the Way.

Homage to the Bodhisattva-Mahāsattva of the Canopy of Incense Clouds.

Mantra for Purifying the Mind

Stars of the Terrace of the Most High, answering every change without cease: drive off the crooked, bind the bewitching; guard this life, protect this body. Wisdom bright and clean, the heart-spirit calm and at rest; the three hun-souls everlasting, the po-souls neither lost nor overthrown. Swiftly, swiftly, as the statutes command!

Mantra for Purifying the Mouth

Cinnabar-vermilion spirit of the mouth, spit out the filth, expel the miasma. Spirit of the tongue, set principle right; thread life through, nourish the spirit. Spirits of the thousand-ranked teeth, repel the crooked, guard the true. Spirit of the throat, tiger-brave; spirit of the breath, draw up the ford of saliva. Spirit of the heart, Cinnabar Origin, make me thread through to the true. Spirit of thought, refine the liquors: may the breath of the Way long endure. Swiftly, swiftly, as the statutes command!

Mantra for Purifying the Body

Celestial Worthy of Numinous Treasure, soothe and settle body and form. This disciple's hun and po, the five viscera in their dark mystery: Green Dragon and White Tiger, arrayed in thronging ranks; Vermilion Bird and Dark Warrior, attend and guard my true self. Swiftly, swiftly, as the statutes command!

Mantra for Blessing the Water

Heaven-One begets water; Earth-Six brings it to completion. When one and six have joined, the five phases have their foundation. I command it: spurt and stir — filth chased away, dust sent flying!

Mantra for Dissolving Defilement

Essence of Grand Unity, flower of the Eastern Cinnabar, flow through and water this one body, washing out defilement, expelling the crooked — clean as a bright pearl, pure as the lotus flower. Transform this body to vajra; walk the clouds, tread the brocade rose-mists; ascend the terrace of seven treasures, to dwell with the host of the immortal households. Swiftly, swiftly, as the statutes command!

Mantra for Purifying Heaven and Earth

Heaven and earth, by their own nature: the defiled breath scatters and parts. Within the cavern, dark void; shining-bright, the Grand Origin. Mighty spirits of the eight directions, make me as nature is. The talisman-mandate of Numinous Treasure is proclaimed through the nine heavens: Qianluo danna, cavern-firm Grand Dark! Behead the uncanny, bind the crooked; ferry mortals by the ten thousand and thousand. This Mantra of the Central Mountain, jade script of the Primal Beginning — recite it once through: ghosts repelled, years lengthened. It patrols the Five Marchmounts; the eight seas hear and know. Demon kings bind their own hands; guardians attend my carriage. Baleful filth melts and scatters; the breath of the Way long endures. Swiftly, swiftly, as the statutes command!

The Golden Light Mantra

Dark ancestor of heaven and earth, root of the ten thousand breaths: broadly cultivated through a hundred million kalpas, it bears witness to my spirit-power. Within and beyond the three realms, the Way alone is honored. This body bears a golden light, sheltering and shading my person — look for it, it is not seen; listen for it, it is not heard. It wraps up heaven and earth; it nurses the flocks of the living. Recite and hold it ten thousand times: the body gains its shining light; the three realms stand in attendance; the five thearchs come out to greet; ten thousand spirits pay court; thunder and lightning run its errands. Ghosts and the uncanny lose their gall; sprites and prodigies perish from their forms. Within it is the crash of the thunderbolt, the thunder-spirit's hidden name. Cavern-wisdom crossing through and through, the five breaths mounting and surging: golden light, break through and appear — cover and guard the true person. Swiftly, swiftly, as the Jade Sovereign's light descends, by statute and by decree!

Summoning the God of the Altar

Earth-spirit of this very ground, most numinous of all: threading heaven, reaching earth, going out through the hidden, entering the dark — convey and memorialize on my behalf, and do not linger or delay. On the day your merit is complete, your name shall be written in Upper Clarity.

Mantra for Settling the Earth God

The Primal Beginning settles and garrisons; a universal proclamation to the ten thousand numina: true officials of marchmount and river-course, earth-gods of the soil, Altar on the left and Millet on the right — let there be no reckless alarm. Turn toward the right Way; within and without, be settled and clear. Each keep your quarter and station; stand guard over this household hall. The Most High has given command: search out and seize the crooked sprites. Dharma-guarding spirit-kings, protect the reciting of this scripture. We take refuge in the Great Way — yuan, heng, li, zhen. Swiftly, swiftly, as the statutes command!

The Invocation

We reverently invite:

Homage to the Ancient Buddha of the Infinite.
Homage to the Buddha Śākyamuni.
Homage to the Honored Buddha Maitreya.
Homage to the Buddha King-within-the-Law.
Homage to the Buddha of Measureless Life.
Homage to the Ancient Buddha of Heaven's Truth.
Homage to the Unborn Old Mother.
Homage to the Old Mother Guanyin.
Homage to the Old Mother Kṣitigarbha.
Homage to the Old Mother Mañjuśrī.
Homage to the Old Mother Samantabhadra.
Homage to the Bodhisattva-Mahāsattva of the Wish-Fulfilling Wheel.
Homage to the Celestial Worthy of Numinous Response, the Bodhisattva-Mahāsattva Worthy Who Moves Heaven.

The Proclamation of the Dragon Flower

Thus it is heard:

The Ancient Buddha has governed the world from the first beginning until now. Lamp from lamp the flame was first continued; patriarch to patriarch the scripture was passed down. They broke open Chaos, split apart the Vast Obscurity, drew out the Former Heaven, and set the one breath running. Yin and yang turned through their changes, and the two breaths took form. The three powers govern the world: heaven, earth, and humankind. East, west, south, north: the four aspects stand distinct. The five phases match and pair, and the ten thousand things come to birth. The six lines tell fortune and misfortune, three yang and three yin. The seven regulators wheel in their circuits, running through day and night. The eight directions and eight trigrams fix heaven-and-earth in place. In the nine palaces destiny is established, and all the Buddhas take their rest. When the ten breaths stand complete, transformation is without end: Buddhas are born and patriarchs are born, with the Former Heaven for their root; heaven is born and earth is born, sun and moon shining down; men and women are begotten, and heaven-and-earth is drummed into its dance. Buddha and Patriarch dwelt in the world and left behind the true lineage: three treasuries of scripture, flowing through a single character. The Dragon Flower comes into the world, teaching and unfolding the Three Vehicles.

The Unborn says:

This Dragon Flower precious scroll — from the first parting of Chaos, from the beginningless on — is the one Dragon Flower true scripture that the Ancient Buddha of Heaven's Truth took up when he opened the treasure-store of the homeland, to hand down to later ages, to seek out and transform humans and gods, and to gather back in full the ninety-six hundred-million imperial-womb sons and daughters — that they may return home and know their Ancestor, reach the root and go back to the source, and continue life without end.

This scripture is the Dharma-lord of all scriptures, the true source of the ten thousand scrolls. It wraps up heaven and earth; in it the ten thousand dharmas are round and bright. Receive and hold it with a believing heart; see your nature and brighten your mind. The scroll divides into twenty-four chapters: chapter by chapter it speaks the dark and tells the wondrous; section by section it joins the holy and merges with the true; gatha by gatha it returns home and knows the Ancestor; word by word it wakens the nature and opens it through. What it speaks is the great Way of the Former Heaven. What it examines is the causes of the Latter Heaven. What it expounds is the three assemblies of the Dragon Flower. What it apportions is the return of the ten thousand dharmas to their root.

Long hereafter, when the source is gathered and the fruit concluded — the last act of all — the ten thousand dharmas will be a single gate. There is no second and no third: at root there is only the One Vehicle. The Ancient Buddha came into the world and founded the lineage-gate: there are the common and the holy; there is cultivating and there is realizing; there is transmitting and receiving; there is nature and there is life; there is ascending and descending; there are formulas and there are seals; there are yin and yang, guest and host answering each other. The Ancient Buddha is the manifest sign; the Unborn is the root. Establishing is the rising of the curtain; gathering the source is its fall. One character is the lineage; the Great Vehicle is the law; the Round-and-Sudden is the teaching. The Ancient Buddha's dharma-gate, at the last act of all: a thousand gates and ten thousand doors all return to the Buddha-gate; all Buddhas and ten thousand patriarchs all return to the Round-and-Sudden. All is ranked under the One Character — the family manner of the Ancient Buddha's house. Parted from the One Character, the Lotus line can hardly be continued; continue the Lotus line, and you gain life continued without end. From my Buddha's golden mouth: one character, flowing through.

Homage to the Three Jewels — Buddha, Dharma, Sangha — filling the empty void, pervading the Dharma-realm, past, present, and future.

The Sutra-Opening Gatha

The unsurpassed, profound, subtle and wondrous Law,
in a hundred thousand myriad kalpas hard to meet:
I now have seen and heard it, received it, hold it —
I vow to fathom the Thus-Come One's true meaning.

The Five Dragon Flower Assemblies

The Buddha says: Houses and gates of every kind — whether you have left the family or dwell within it — all living beings of the world together make the Dragon Flower Assembly. They build the Hall of the Void King and make offering to the Ten Kings; they visit Kṣitigarbha's towers, terraces, and halls, the bell tower and the drum tower, the golden mountain and the silver treasury; on the crystal-pierced stele they inscribe their common names; the robe of undivided origin, the snowflake lamp — all according to the ancient pattern of the Three Buddhas: the three-leaved blue lotus, the five-leaved red lotus, the nine-leaved golden lotus; the seventy-two pentads and the eighty-one kalpas; and of flowers, some number of trees. This is matching the common to the holy and calling it a Dragon Flower Assembly. Hear what the Patriarch says: where there are flowers but no dragon, there is an assembly without the scripture. That is the common man's attendance at the Dragon Flower. The truth of it lies in expounding the homeland.

The Ancient Buddha established five kinds of Dragon Flower Assembly. There is the Dragon Flower Assembly of the Holy Vista; there is the Dragon Flower Assembly of the Three Buddhas; there is the Dragon Flower Assembly in the heavens; there is the Dragon Flower Assembly in the earth; and there is the Dragon Flower Assembly within the human body.

The Dragon Flower Assembly of the homeland's Holy Vista is held in the Dipper-Capital Palace of the Grand August Heaven. Before the seat of the Ancient Buddha and the Unborn there is a pool of seven treasures with the waters of eight virtues, ringed all round, the ground made of yellow gold, lotus blooming over all of it, the paths bounded with golden cord, and towers, terraces, halls and pavilions each unlike the other. The Patriarch says: the iron bodhi tree blooms once in three thousand five hundred years. Nine dragons spit water and moisten it into flower, filling the assembly on the Numinous Mountain. All Buddhas and bodhisattvas gather there together to have audience with the Ancient Buddha and the Unborn. This is the iron tree in flower, with the Dragon-Honored King Buddha aiding the Way. There is Buddha and there is scripture; there is dragon and there is flower. This is the Dragon Flower Assembly of the Holy Vista of the Heavenly Origin.

The Dragon Flower Assembly of the Buddhas of the Three Ages is the three Buddhas meeting palace-to-palace, gathered in one place. The Lamplighter Buddha's iron bodhi tree opens the three-leaved blue lotus: this is the first assembly of the Dragon Flower. Śākyamuni Buddha's iron bodhi tree opens the five-leaved red lotus: this is the second assembly of the Dragon Flower. Maitreya Buddha's iron bodhi tree opens the nine-leaved golden lotus: this is the third assembly of the Dragon Flower. The Buddhas of the three ages and the ten thousand patriarchs gather together and call the Dragon Flower Scripture to witness, expounding the Three Vehicles and the Nine Grades, and the ninety-six hundred-million worthies and saints all vowing to meet again. The Bodhisattva Dragon-Rare aids the Way; the common and the holy mingle together. This is the Dragon Flower Third Assembly of the Buddhas of past, present, and future.

The three Dragon Flower Assemblies in the heavens are the sun, the moon, and the stars. In the sun a golden flower opens; in the moon a jade flower opens; in the stars a flower of essence opens, each great as a chariot wheel. When sun and moon run side by side, wait only for the hook of the crescent moon: the forest of all phenomena appears in full, having audience with the Lord of the Central Heaven, and the eight ranks of dragon-devas aid the Way. This is heaven letting fall its flower of essence, and no one knows it: gather the yellow sprout and bind it into white snow; and whoever swallows one grain of that numinous auspicious jewel — the beggar-child has found the treasure and goes to attend the Dragon Flower. The flower enters, going and coming. These are the three Dragon Flower Assemblies in the heavens.

The three Dragon Flower Assemblies in the earth are earth, water, fire, and wind. The central wu-earth is the ground, and in the ground the ten thousand treasures come to birth: gold, silver, and every treasure issue from the two soils of wu and ji. In water there is flower: one stream of Caoxi pours full the rivers, the lakes, and the seas, and in the pools lotus blossoms open — this is the flower in water. In fire there is flower: true yang comes to birth, the lotus born within fire; mountains and streams, grasses and trees, flowering orchards and groves all open and knot into beauty — this is the golden lotus brought forth in fire. In wind there is flower: the wind blows through the Purple Prefecture, blows the five grains in the fields to ripeness grain by grain; sweet dew sprinkles the heart and nurses all the living; wind and cloud gather to assembly, the dragon-gods of the five seas aid the Way, and the kindly wind blows the hundred flowers open. These are the three Dragon Flower Assemblies of the earth.

The three Dragon Flower Assemblies within the human body are essence, breath, and spirit. In essence the flower of essence opens: there is a heart-flower, there is a wondrous flower. In the middle the spirit-flower opens: there is a heaven-flower, there is a dharma-flower, there is a Buddha-flower; there is a nature-flower, there is a life-flower. Nature belongs to the east, to jia-wood: this is the dragon-flower. Life belongs to the west, to geng-metal: this is the golden flower. And if nature and life join in harmony and are beaten into one piece — metal and wood as handle to each other, water and fire completing each other, kan and li crossing palace to palace — you refine the five breaths to audience at the origin and gather the three flowers at the crown. The jia-wood dragon-nature comes to aid the Way; the three natures grow round and bright; the ten thousand dharmas return to the One; the source is gathered, the fruit concluded, and it knots into the Dragon Flower. This is the Dragon Flower Third Assembly within the human body.

Words cannot exhaust it. Patriarchs, masters, worthies and saints of every gate under heaven, awakened natures and knowing minds, monks, nuns, priests and laity, people of every kind: today, having the karmic bond, you attend together the Third Assembly of the Dragon Flower, to receive the people of the origin. Hear the Buddha's gatha:

The first assembly of the Dragon Flower is the Lamplighter's;
the second assembly of the Dragon Flower honors Śākyamuni;
the third assembly of the Dragon Flower is Maitreya the Patriarch's:
at the three assemblies of the Dragon Flower, we vow to meet.

The Opening of the Scroll

The Dragon Flower precious scroll has just unrolled:
Buddhas and bodhisattvas descend to us and come.
The eight ranks of devas and dragons throng to guard it,
keeping this whole assembly free of harm forever.

The Ancient Buddha from the first beginning until now:
when Chaos first parted, he set heaven-and-earth in place.
The Three August Ones governed the world, years deep and distant;
the Five Thearchs ruled as sovereigns past clear remembering.
Before Awesome-Sound, no man can know it;
after Awesome-Sound, birth goes down into the dark deep.
He set up the heavenly palace and the Dipper Prefecture,
and all Buddhas and bodhisattvas had rest for their bodies.
He set sun and moon on their circuits, light shining everywhere;
heaven, earth, and human kind were matched and formed.
He left metal, wood, water, fire, and earth,
to bring forth the ten thousand things and nourish humankind.
Three powers and four aspects divide the eight trigrams;
five phases and six lines fix fortune and misfortune.
He set out the mountains and streams, the rivers and seas,
trees and groves and gardens, flower and fruit new.
All the ten thousand things the Buddha can govern;
the men and women of the wide earth all bathe in his grace.
When Pangu first divided, the Buddha-teaching rose;
the Buddhas dwelt in the world and turned the wheel of the Law.
Buddha and Patriarch came into the world and left the scriptures;
the sages of the Three Teachings set down their books.
The gathering of the source, the concluding fruit: the Dragon Flower Assembly;
the Dragon Flower true scripture examines the Three Vehicles.
In the homeland's Holy Vista, the Dragon Flower Assembly:
all Buddhas have audience with the Old Unborn.
The Three Buddhas established the Dragon Flower Assembly:
immortals, Buddhas, star-patriarchs meet there again.
In the three realms above, the Dragon Flower Assembly:
ten thousand gods pay court to the honored Jade Sovereign.
The wide earth has its own Dragon Flower Assembly:
a thousand gates, ten thousand houses vow to meet.
The body holds its own Dragon Flower Assembly:
nature and life cross palaces and issue from Kunlun.
The last act of all is the Dragon Flower Assembly:
all Buddhas and ten thousand patriarchs go home to the root.

And again it is said:

The Dragon Flower in heaven: sun, moon, stars.
The Dragon Flower in earth: water, fire, wind.
The Dragon Flower in the body: essence, breath, spirit.
Three powers matched together: heaven, earth, and humankind.

Chapter One — Chaos First Parts — 混沌初分品第一

The scripture says: Now, as for "Chaos first parted" — hun is the clear and the turbid not yet told apart. Dun is there being no above and no below. Chu is the primal One, held whole. Fen is the first parting of the dark deep. South was not divided from north, nor west from east: this is Chaos first parting.

Think back to the beginning, from the first parting on. In that time, within the one breath of the undivided origin, all was dark on dark, deep on deep; mist upon mist, vapor upon vapor; clear, still; mote upon mote, world upon world — the pristine source, the lapis homeland. Not one thing was there. Not a fine mote stained it; not one dust-grain stood; not an inch of thread existed. Clear and turbid undistinguished, the fog-breath spread and spread. Chaos lasted five thousand and forty-eight years.

The true breath of the Former Heaven drew back into nothing; above and below, one single sheet of cold light congealed. And when the true breath of the Latter Heaven stood complete, one mote stirred astray. Breath gathered into form; within the breath the Ultimate was born; the round light first appeared. From nothing, something came to be.

From the beginningless on there was at root no Buddha and no Patriarch, no yin and no yang, no heaven and no earth, no sun and no moon, no above and no below, no east and no west, no south and no north, no spring and no autumn, no cold and no heat, no man and no woman — at root, not one thing: only the round, luminous ocean of awakening. After it settled clear, the clear and the turbid parted and took their places. Out of true emptiness a length of golden light was smelted; the light knit itself a body, the breath gathered into form — light on light, world on world, keen and distinct — and there transformed forth the Ancient Buddha of Heaven's Truth.

He was a treasure-net interlaced, light leaping and blazing bright, changing through many forms; yet he was true emptiness made manifest, able to set all things in their places. He was born of the one breath of the Former Heaven. Breath begets cloud; cloud begets rain; rain begets earth; earth begets stone; stone begets fire; fire begets light — and in the light, a Buddha transforms forth. All of it one body, all the same. One Buddha comes into the world, and transformation transforms without end. The Ancient Buddha has stood in the world from then until now, able to set out heaven-and-earth and settle the world in place — all arisen from the one breath.

The True One says: the true breath of the Former Heaven congealed, and congealed into a single grain of golden elixir, to touch the blind multitudes awake. He took the golden-elixir bodhi-seed in his palm and with one mouthful of true breath blew it into the waters — and from the waves surged up the true earth of the Center. Earth is the Mother. Without earth, nothing is born; the ten thousand things are born out of earth.

The True One says:

Three parts true earth gather up the world;
seven parts holy water turn heaven-and-earth.
Mountain and water run together, one surging flood,
flowing through, turning round — wonder without end.

One Buddha's transformations never exhaust;
from nothing something is born, down to this very day.
Who first told the parting of Chaos?
Gong-Chang left this scripture to turn the dharma-wheel.

Opening Heaven, ordering the people, parting the Chaos:
chapter the first, its lineage-law flowing free.

This is "Opening Heaven, Ordering the People," chapter the first.

The Ancient Buddha of Heaven's Truth parts the undivided origin;
within the egg the Ultimate is born, transforming the Former Heaven.
Mountain and water joined, the light pure and gleaming;
one breath flows through — the chapter of the ten thousand dharmas.

The gatha says:

Chaos first parted: a single length of light;
at root no before, no after — the undivided origin.
One sheet of cold light, no above, no below;
clear and turbid untold apart — round upon round.

The one breath of the origin was like a hen's egg;
originally pure and clean — the Former Heaven.
The Former Heaven's one breath: the hen begets the egg;
within the egg the Ultimate is born — the root and source.

Clear and turbid undivided, the light gleaming, gleaming;
one round brightness in the spreading fog.
At root no yin or yang, no south or north;
what Buddha or Patriarch could there be? No immortals either.

The pristine source unstained;
not a thread of anything — and the round light appears.
Hun: the body where clear and turbid are untold;
dun: mountain and water pressed close together.
Chu: in the beginning, not one thing;
fen: the first parting, called the Former Heaven.

Mountain and water, one length of flashing light:
three parts mountain, six parts water, one part field.
Three parts true earth gather the world;
seven parts holy water wind round the hills and streams.

After the finest hair of errant stirring congealed,
in the light a Buddha transformed, showing a golden body.
The treasure-net interlaced, light winding round and round;
one Buddha's changes, wide without edge.
One body's manifestations never exhaust;
one light divides into many lights.

When Chaos first parted, not one thing;
the one breath circling forth reveals the golden elixir.
The Ancient Buddha comes forth and settles heaven and earth;
the Unborn Old Mother establishes the Former Heaven.

Chaos first parted: one round light. Mountain and water pressed close, south not divided from north. One breath, the Former Heaven; the clear light bright and bright, the fog-breath spreading wide. The Ancient Buddha of Heaven's Truth, transforming, parts the undivided origin.

One Buddha comes into the world —
one great undivided origin.
One length of empty world —
one old golden immortal.

To the tune "Golden-Character Sutra":

The Ancient Buddha handed down the Golden-Character Sutra:
Chaos first parted, and he set heaven-and-earth in order.
Wonder without end —
one breath flowing through, threading past and present.
He settles the world, settles the world:
the Ancient Buddha of Heaven's Truth stands at the first parting.
Amitābha Buddha.
The Ancient Buddha of Heaven's Truth stands at the first parting.
Amitābha Buddha.

Measureless Heaven's Truth, wonder without edge:
he set the rivers in their courses, holds the hills and streams in his palm.
He tells the root and source —
three parts mountain, six parts water, one part field.
He can build, he can build:
he split Chaos open and the round light shone.
Amitābha Buddha.
He split Chaos open and the round light shone.
Amitābha Buddha.

The Ancient Buddha of Heaven's Truth tells the root and source:
from the beginningless he established the Former Heaven,
parted the undivided origin —
no Buddha, no Patriarch, no heaven at all.
He founds the world, founds the world:
one true Buddha was there from the first.
Amitābha Buddha.
One true Buddha was there from the first.
Amitābha Buddha.

The Infinite's true emptiness transforms into heaven-and-earth:
he sets sun and moon in place, holds the stars in his palm,
and plants the ancestral root —
three bodies, four wisdoms, smelting the five phases.
Many are the changes, many the changes:
the Unborn Old Mother bears the ancestral root.
Amitābha Buddha.
The Unborn Old Mother bears the ancestral root.
Amitābha Buddha.

Chapter Two — The Ancient Buddha's Heaven-and-Earth — 古佛乾坤品第二

The scripture says: Now, as for "the Ancient Buddha's heaven-and-earth" — gu, the ancient, is what runs from of old until now. Fo, the Buddha, is the one Buddha come into the world. Qian is heaven above; kun is earth below. This is the Ancient Buddha's heaven-and-earth.

Think back to the time of the one breath of the undivided origin: the one origin issued forth again, born of the one breath, transformed from the one light — and in the light a Buddha transformed forth, at root without name or sign, called the Infinite and Formless. The Nothing is the Former Heaven; the Something is the Latter Heaven; from Nothing, Something is born. The Nothing is the Buddha — the Ancient Buddha of the Infinite, who brought forth the Former Heaven; and this Former Heaven is true emptiness. The Latter Heaven is Heaven's Truth: tian, heaven, is the void; zhen, the true, is the breath. The true breath is the Unborn, and the Unborn is the Mother.

She brought forth yin and yang, at root without name or sign, and gave them names: Nüwa and Fuxi, the first ancestors of humankind. The Ancient Buddha of Heaven's Truth of the Infinite sat firm in the Dipper-Capital Palace of the Grand August Heaven, and invited the Unborn Old Mother to come and take counsel together. They commanded Nüwa and Fuxi — commanded that Fuxi take her in marriage, man and wife. But there was no one to stand guarantor; so Lord Metal and the Yellow Dame were sent to be their matchmakers. The Yellow Dame said: beneath Shadowless Mountain there lies a block of the chaos-stone of the Vast Obscurity. With a sword of the Former Heaven they split the Vast Obscurity open and took out the two eggs of yin and yang, which rolled down from Mount Sumeru into Goose-Brow Gorge — a ringing crash! — and bridge was built and aperture joined to aperture, yin and yang matched together. Thus were man and woman wed, and the holy embryo conceived and nurtured. The way of qian made males; the way of kun made females; and there were born the ninety-six hundred-million imperial-womb sons and daughters.

The Unborn Father-and-Mother charged their children: "Because heaven-and-earth is cold and still, and the world stands empty, with no human hearths dwelling in it — go you to the East Land and dwell in the world." The children heard the Mother's origin-command. Each took the treasures they carried on their bodies, their body-light mantling them round, and came to the East Land. But they had no heart to dwell in the world. They remembered their Father and Mother; and each, riding their origin-light, walked in the East Land and arrived in the West, walked in the West and came again to the East Land — suddenly coming, suddenly going, taking their joy just as they pleased.

So the Mother devised an expedient wisdom. She led her children to Shadow-Bright Mountain, to the Terrace of Shedding Light, and ordered the dharma-guardians to pluck away the round light above her children's crowns, to gather in the five colors from their bodies, and to impound the two wheels beneath their feet — and they were exiled into the East Land. The Mother, in the homeland, charged her children: "When you have gone to the East Land, return at once." She rubbed their crowns and gave them the prophecy, charging them over and over to hold it fast in their hearts: "If you long for your Father and Mother, work your practice day and night and hold the remembrance hour by hour, and the Mother will hear of it."

They came to the East Land; each was matched in marriage. Wine, lust, wealth, and wrath walled off and smothered the true heart. Du Kang made wine; Mianfu ruled lust; Deng Tong coined money; Zhuozi bred wrath. The village sons and village daughters lusted after the red dust; entering wombs, sinking into apertures, they buried their numinous root. Tossed this way and turned that, down to this very day: the Amitābha self-nature fallen into the bitter sea, lost in depth on depth, sunk through the piled kalpas. In the East Land they made merry and thought no more of the Unborn, wheeling through birth and death without bound or end.

My Buddha looked and saw, and vowed a vow to save the living: to call the people of the origin awake and bring them home together. The Old Mother watches for them, heartsick day upon day: when will the original number be gathered whole again, and return to the palace? She sends word up to her children: turn your hearts back quickly. One letter home — imperial-womb children, take notice! At the three assemblies of the Dragon Flower, come early; there let us meet.

The gatha says:

Old yin and old yang begot the numbered sons;
young yin and young yang brought forth humankind.
Fuxi boiled the glue that cements the sun and moon;
Nüwa smelted [stone] and mended the clear sky.

Think back to Chaos, when there was not one thing:
from Nothing something was born — a single length of light.
In the round light a Buddha transformed, light knit into body;
the Ancient Buddha transformed, showed a golden body, and set up heaven-and-earth.

The Unborn Mother bore yin and yang, the Former Heaven with child;
she brought forth the Former Heaven, carried the holy embryo, transforming without end.
She bore one yin and bore one yang, the babe and the maiden,
and gave them milk-names: Fuxi and Nüwa, the true bodies.

Li Fuxi and Zhang Nüwa, old ancestors of the human root;
Lord Metal and the Yellow Dame matched their marriage.
From the soil of wu and ji were taken the two eggs of yin and yang;
down from Mount Sumeru they rolled — a ringing crash.

Golden light and numinous light bridged and joined the apertures:
this was the ordering of human kind, man and woman wed.
The undivided origin brought forth the ninety-six hundred-million,
imperial-womb sons, imperial-womb daughters, Buddha-stars beyond number.

The Unborn Father, the Unborn Mother charged them from the golden mouth:
because the East Land stood unpeopled, heaven-and-earth cold and still,
they sent the imperial-womb ninety-six to dwell in the East Land,
round light at the crown, five colors on the body, two wheels under their feet.

Suddenly coming, suddenly going, they would not dwell in the world —
this wondrous body, without coming or going, roaming free at will.
At Hidden-Bright Mountain, the Terrace of Shedding Light, the three treasures were kept back:
the round light plucked away, the five colors gathered, the two wheels impounded.

The Unborn Mother in the homeland charged them over and over:
in the East Land, when you long for your Father and Mother, return at once.
On the Numinous Mountain, before the Ancient Buddha, crowns were rubbed, the gatha given:
this one going into the East Land — when shall we meet again?

They came to the East Land and lusted after wine, lust, wealth, and wrath;
one by one they were lost in the vista of the red dust.
A letter home is sent to you, children of the East Land:
come home! At the assembly of the Dragon Flower, early may we meet.

The Ancient Buddha at the first beginning set up heaven-and-earth. The ninety-six hundred-million came to dwell in the East Land, down to this very day. Their round light impounded, they fell into the red dust: wine, lust, wealth, and wrath bewilder the nature, and they do not turn home.

The Ancient Buddha came into the world and holds heaven-and-earth;
when Chaos first parted, Heaven's Truth appeared.
The Unborn Old Mother bore her two children:
Fuxi and Nüwa began humankind.

To the tune "Yellow Oriole":

The Old Ancient Buddha set heaven-and-earth in place:
out of Chaos he established the first parting.
He begot heaven, begot earth, fixed the three powers,
and holds the two orbs.
He set sun and moon circling, the round light shining —
lighting heaven-and-earth. (One.)

Old Heaven's Truth sits at the center:
he brought forth the Former Heaven, begot the ten thousand phenomena.
East three, south two — who can tell them apart?
He governs the plate of heaven:
north one, west four, set about the center —
bringing forth the golden lotus. (Two.)

The Old Unborn governs the five phases,
begets the six lines and the seven regulators;
eight trigrams, nine palaces settle body and destiny —
a thousand thousand truths.
Zi, wu, mao, you run kan and li,
rising and descending. (Three.)

The Old Yellow Dame orders humankind,
matching yin with yang into form.
Nüwa and Fuxi, their marriage fixed,
beget sons and grandsons:
ninety-six hundred-million imperial-womb children —
down to this very day. (Four.)

Chapter Three — The Unborn Sends Down Her Command — 無生傳令品第三

The scripture says: Now, as for "the Unborn sends down her command" — wu, the Nothing, is the Mother; sheng, the born, is the Law; chuan, to transmit, is the tidings; ling, the command, is the making-known. This is the Unborn sending down her command.

At that time the Ancient Buddha of the Infinite, together with the Unborn Old Mother, in the Dipper-Capital Palace of the Grand August Heaven, established a Dragon Flower Assembly of the Holy Vista of the Heavenly Origin, and invited all the Buddhas to attend the holy gathering. The dharma-command went out: the golden bell was struck, the dharma-drum beaten; reed-organs, lutes, and delicate music sounded to the brim of the empty void; golden censers and jeweled tripods burned true incense, and auspicious smoke and blessed vapors poured full through all the heavens and the Dipper Prefecture. Invited were all Buddhas and all patriarchs of the assembly on the Numinous Mountain, all great bodhisattvas, arhats and holy monks, the eight ranks of devas and dragons, and every spirit-lord; through the three realms, within and without, over all heaven and across all earth: the perfected who have found the Way in the bright mountains and cavern-prefectures, the divine immortals beyond the seas, and the ninety-six hundred-million imperial-womb sons and daughters.

Suddenly they caught the tidings-incense arriving — for it was the true incense spreading over all — and knew at once its meaning. All the perfected, the holy mothers and bodhisattvas, smelled the tidings-incense come; none of the saints dared be slow. It was the Ancestress-Mother's command. Each gathered up the treasures they carry, their dharma-guardians following after, and all together came to the Dipper-Capital Palace of the Grand August Heaven, assembling to await the Unborn Father-and-Mother's ascent to the hall.

In no long time the Ancient Buddha and the Unborn sat firm upon the lotus thrones. All the Buddhas made their audience and finished their bows, fixed their eyes upon the dark pass, and listened to the Buddha preach the Law. And the Unborn opened her mouth and expounded the subtle and wondrous Law of the Three Vehicles, discoursing on the one breath of the Former Heaven, explaining the causes of the Latter Heaven. Just as she reached the place of darkest wonder, suddenly a good spirit of the dharma-guard reported to our Buddha: in the Garden of Ten Thousand Flowers, in the pool of seven treasures, the iron bodhi tree has bloomed! — and the report was made known.

The Ancient Mother and the Ancient Buddha heard it and would brook no delay: together with all the Buddhas they went to the Garden of Ten Thousand Flowers to look. And there on the iron tree the Dragon Flower stood open: the three-leaved blue lotus open; the five-leaved red lotus open; the nine-leaved golden lotus open; the udumbara open; the utpala Dragon Flower open — and look again: over all the ground the hundred flowers stood open. The Dragon-Honored King Buddha bowed and asked the Ancient Buddha: the flowers opening over all the ground — what does this say? The Buddha said: It is the jiazi of a new prime; heaven and earth open new. These flowers are the kalpa-count of the Three Buddhas: three thousand five hundred years make one kalpa, and each time the flower opens once, a Buddha must go into the world in turn.

The Unborn Ancestress-Mother sent down her command and summoned all Buddhas, star-patriarchs, holy mothers, bodhisattvas, and the ninety-six hundred-million worthies and saints, that all should know of it: each take in hand one branch of Dragon Flower, and today let all Buddhas and ten thousand patriarchs chant poems and match couplets — songs, verses, airs, gathas, every one compose a piece; and whosever flower puts forth light, that one's turn it is to descend among the common. The Mother opened wide her wisdom-eye and saw: from the heart of the Dragon Flower of the Ancient Buddha of Heaven's Truth streamed auspicious light, blessed vapors in a thousand strands.

The Mother said: Now it falls to Heaven's Truth to go down among the common and into the world. And all the Buddhas together cried their acclaim.

The Ancestress-Mother gave charge: In the beginning the Lord of the Western Teaching, Amitābha Buddha, passed to the North to hold the teaching, and was called the Buddha of Measureless Life. The Buddha of Measureless Life descended among the common and was called the Old Patriarch True-Martial. True-Martial descended and was called the Ancient Buddha of Heaven's Truth. And Heaven's Truth, descending, shall be called the Old Patriarch Gong-Chang. Now must the holy nature of Heaven's Truth cast itself into a common aperture, falling to the land of the Central Plain, south of Yan and north of Zhao, at Straw-Bridge Pass, in the Mulberry Garden, at Great Treasure Village, there to dwell.

The golden tablet-command of the homeland's Ancestress-Mother:
her wisdom-eye gazes afar — there is one who walks the way.
The holy nature of Heaven's Truth casts into a common aperture;
Gong-Chang day by day is changing body and heart.
In the lower-prime jiazi he comes to the East Land:
the first day of the first month, in the hour of zi.
A golden-hued dhūta brightens heart and nature;
in the southwest the holy purpose shows its round brightness.
Gong-Chang was sitting on the meditation couch
when the holy nature cast into the common — and left us the Patriarch's scripture.

The Unborn sends her command, proclaiming Gong-Chang;
the holy purpose of Heaven's Truth descends among the common.
In the Central Plain appears the Patriarch Gong-Chang;
the golden tablet summons him to walk the homeland.

The gatha says:

The Old Ancestress-Mother in the Dipper-Capital Palace this day sends her dharma-command:
she establishes a Heavenly-Origin Assembly, a Dragon Flower meeting.
With reed-organ and delicate music all the Buddhas cloud together;
in tripod and censer burns true incense, pouring to the brim of the void.

She invites the Lamplighter Buddha of the Infinite, dividing his body to appear;
invites the Śākyamuni Buddha of the Supreme Ultimate, early to know of it;
invites the Maitreya Buddha of the August Ultimate to come to the assembly;
invites all Buddhas and all patriarchs, Kṣitigarbha and Guanyin;
invites the heavenly palace and the Dipper Prefecture, the Lord of the Central Heaven;
invites the star-patriarchs riding their round light to hear the Law and the scripture;
invites the arhats and the holy monks to come down to the assembly;
invites the devas and the eight ranks to descend into the hall;
invites the perfected of the bright mountains and cavern-prefectures to aid the Way;
invites the ninety and the six hundred-million imperial-womb children and grandchildren.

The Old Ancient Buddha sits the lotus throne, towering, unmoving;
the Old Ancient Buddha opens the golden mouth and preaches the Three Vehicles:
speaks the past, discourses the present, the reigning charge of the age;
tells the future, and of common and holy, the root-causes of the Latter Heaven.

Then suddenly in the seven-treasure pool the golden lotus opened;
on the iron tree the lotus bloomed — and who could know of it?
And look again: the utpala flower now spreading open;
the bodhi tree opens the Dragon Flower — our Buddha descends to birth.

One blossom opens: a blue lotus flower, three flowers, five leaves;
one blossom opens: a red lotus flower, five leaves, its heart empty;
one blossom opens: a nine-leaved lotus — a Buddha comes to dwell in the world;
every kind of flower opens together — all Buddhas, know of it!

The Unborn Mother gives charge: you, Dharma-King, transmit the command —
the holy Buddha of Heaven's Truth descends among the common, down to the East Land,
down to birth in the Central Plain, south of Yan and north of Zhao,
in the Mulberry Garden, at Great Treasure Village, where stands the Patriarch's家 gate.
The ancient round light spreads its cover over the Old Patriarch Gong-Chang:
in the jiazi year, the first month, the first day — he sees his nature and brightens his mind.

The Unborn sends down her command, and all Buddhas know of it. Heaven's Truth comes secretly to the East; the holy casts into a common body — a ringing crash! — the golden light shines once: he sees his nature and brightens his mind. The Old Patriarch Gong-Chang leaves behind the Dragon Flower Scripture.

The Patriarch leaves one scroll, the Dragon Flower Scripture,
to ferry all the children and grandchildren under heaven.
Those with the bond shall cross together to the far shore:
the Old Patriarch Gong-Chang is seeking the people of the origin.

To the tune "Clouds Halted in Flight":

The Ancient Buddha: heaven-and-earth two,
yin and yang appear; three bodies, four aspects, water and fire running;
five phases, kan and li, fix our Buddha;
seven regulators wheel their courses, walking the eight trigrams;
in the nine palaces, at the center, body and destiny settled;
ten — round and full, bearing witness to the golden body.

The Unborn's command goes forth,
summoning all Buddhas to the cloud palace.
True incense runs from tripod and censer;
the round lights all ride mounted and steady.
Our Buddha — all Buddhas — early know of it:
to the Grand August Palace, to hear the Unborn's command.
The iron tree has flowered: a Buddha descends to birth.

Heaven's Truth comes down to the East;
the Ancestress-Mother proclaims the charge.
Down from the heavenly palace, the Jade Thearch's golden tablet-command;
all Buddhas ring him round and steady our Buddha's holy light.
Borrowing a common body — the wisdom-eye gazes afar:
Gong-Chang has the bond,
to be born below at Great Treasure Village, south of Yan.

Gong-Chang brightens his mind:
all at once on the meditation couch his eyes open wide.
Golden light rings him and holds him steady;
he threads the common and reaches the holy.
Our Buddha's blessed light mantles the Patriarch's body:
a golden-hued dhūta —
the Mirror of Xuanyuan appears:
the holy has come, cast into the common, and left us the scripture.

Chapter Four — Walking the Holy Homeland — 家鄉走聖品第四

The scripture says: Now, as for "walking the holy homeland" — jia, home, is the original registry; xiang, the land, is the native soil; zou, to walk, is to travel; sheng, the holy, is the Holy Vista. This is walking the holy homeland.

Think back to the beginning: everyone walked the holy way; every single one saw the Unborn Father-and-Mother with their own eyes. Every person had the body-light mantling them: wishing to come, they came; wishing to go, they went — free in every direction, not a hairsbreadth entangled, with nothing to bar the way. Only because immortals and Buddhas lusted after blossom and beauty, fought for name and snatched at gain, envied and slandered and puffed themselves hollow, did the unenlightened obstructions wall off the shining light. They darkened their former bond, thought no more of Father and Mother, and lost the homeland.

The Patriarch says: If you would return to the homeland, you must seek out and call upon a bright teacher, who will point out to you whence you are born and whither you die, and hand over to you the passes of the road and the stages of the journey. And still you must be diligent day and night, holding the Unborn in contemplation without one break, until wisdom stands before you and you see the Father and Mother with your own eyes.

The Patriarch hands it down: Keep the house-and-hall ever swept; keep the six gates shut fast. Swallow down the medicine of the Former Heaven; moisten open the down-hanging lotus. Ghee drips the holy water; sweet dew sprinkles the field of the heart. Before the eyes the golden light flashes; between the brows the fine ray shines. Ghosts and spirits all start in dread; dragon and tiger too are tamed and bow. When a person has merit and practice, gods and ghosts hear their command.

This startled the household's own Stove King into wonder — praising Gong-Chang: truly a good man! The Stove Lord met with the Earth God; the Earth God met with the City God. The three met together in the City God's temple, where they assemble on the fifteenth of every month. The Earth God said: What business brings you about Gong-Chang? You come to report a good deed? The Stove Lord said: I keep a pair of treasures, one male and one female, one for good and one for evil. Whenever in a household there is one evil deed, it is stored in the black porcelain jar; whenever there is one good deed, it is stored in the yellow porcelain jar. If evils are many and goods few, then as soon as the evil jar brims full, I come up and report the evil. If goods are many and evils few, I come and report the good. Because Gong-Chang is whole in the Way and its virtue both, his good merit full and round, I have come in reverence to take counsel. The City God said: Then let a memorial be drawn up at once and sent to the upper realm.

The true official who memorializes affairs bore the memorial up, straight to the Nine-Flower Palace at the Southern Gate of Heaven, and saw the Thearch-Lord of Zitong; the transcribing immortal-clerks made the fair copy; the Three Officials stood surety for the original; and it was memorialized to the hearing of the Jade Thearch. The Celestial Worthy said: A good man, his good merit full and round. Let the talisman-bearing spirits of the three realms carry the original memorial and deliver it all the way to the Dipper-Capital Palace of the Grand August. Let the Cloud-Piercing Spirit take up the memorial and go straight before the Ancient Buddha, for inspection and execution.

The Unborn said: Gong-Chang is Heaven's Truth descended among the common. Now, his good merit being accomplished, he is registered and inscribed by name. Bearing the warrant of a thousand Buddhas and the Jade Sovereign's decree, the holy passes of the way shall not bar him. Gong-Chang the Patriarch is permitted to walk the holy homeland.

The Mother said:

To walk the holy homeland is no light thing:
the memorializing official goes up to the heavenly palace;
at the Jade Thearch's golden gate the name is inscribed;
the Cloud-Piercing Spirit leads him home.
He shall see with his own eyes the Ancient Buddha's Unborn face:
the warrant of a thousand Buddhas — who does not obey?
Were it not the Ancestress-Mother's golden tablet-command,
who would dare on private will to walk among the holy?

The thousand-Buddha warrant the Jade Thearch proclaims;
the memorializing official ascends to the halls of heaven.
I bear the Ancestress-Mother's golden tablet-command,
summoning Gong-Chang to walk the homeland.

The gatha says:

The Patriarch Gong-Chang day upon day sat in meditation at home,
for the sake of birth-and-death on the rush cushion, working the practice day and night.
He sighed for the world's deluded beings, lusting after dust, doting on treasure,
working envy, fighting for name and gain, walling in the true heart —
they have walled away the holy light, and hard is the road home;
greedy for wealth and beauty, deluding the true nature, they cannot see the Unborn.
Born then dying, dead then born again — what day will it end?
If you cannot break out through the aperture of the Vast Obscurity, how will you brighten the mind?

I urge you, students of the Way: rouse your wisdom anew;
bow to a bright teacher and beg one gate of the Law that leads out of the world.
The teacher in mercy will hand over to you whence you are born and whither you die,
and still you must lay down your heart and serve those who walked before.

The Patriarch now before the Buddha daily vows his vows:
I ask only to brighten this mind, to repay the Buddha's deep grace.
It is also that in former lives I had some merit of practice:
in this life the Way joins common and holy, continuing the Patriarch's Lotus line.

Among the holy it is said: to return home, take pains upon pains;
in the vista is handed down the south-pointing needle: hold the Unborn in contemplation.
In dream it is said: the house-and-hall must be ever swept;
with eyes half-closed, without one break, chant the true scripture.
Gazing into emptiness, sitting still, my empty body appears;
open the eyes: lightning flashes, flash on flash of light.
Ghee drips the holy water; the flower of the heart appears;
it moistens open the down-hanging lotus — and leaves behind the writ of the scripture.

The Patriarch now has walked his merit full and practice round:
it stirred the household's own gods to memorialize his good works.
Stove King, Earth God, City God took counsel together;
they drew the memorial, reported the good merit, sent it up to the heavenly palace.
The transcribing spirit memorialized the Jade Thearch: one decree came down;
the thousand-Buddha warrant, the Jade Sovereign's edict, summoning Gong-Chang;
the Old Ancestress-Mother inscribed and issued one golden tablet:
Gong-Chang is permitted to walk among the holy and have audience with the Unborn.

The thousand-Buddha warrant — the Jade Sovereign has heard. The Ancestress-Mother sends forth her command and summons: the nature of Gong-Chang walks among the holy. Merit full, practice round: ghosts fear him, gods revere him. Let a person only walk upright, and they may call on the Buddha, the World-Honored, and be answered.

The homeland's golden tablet comes to summon him:
seated firm on the rush cushion, set on brightening the mind;
the good spirits of the dharma-guard follow close behind.
Going home rests all on the Clear River Prelude.

To the tune "Clear River Prelude":

In the homeland stands the Grand August Palace:
all Buddhas show their golden bodies;
bodhisattvas ring it round;
arhats put forth shining light;
and the Old Ancient Buddha holds and recites the Wordless Scripture. (One.)

At home there lies a plot of Unborn ground:
Maitreya Buddha dwells above it;
the Old Mother holds a flower in her fingers;
bodhisattvas pass the wondrous gatha:
all the Buddhas go together to the Dragon Flower Assembly. (Two.)

In the homeland runs a river of glass,
flowing through the pool of seven treasures;
on its upper reach drift golden lamps,
little by little, at ease and joyful:
water-borne wind-lamps play out a mahā. (Three.)

In the homeland stands the Hall of the Void King;
wherever you turn, lotus appears;
the Unborn speaks the wondrous Law,
Buddha and Patriarch standing at either hand:
the Patriarch Gong-Chang, having the bond, saw it with his own eyes. (Four.)

The homeland's Holy Vista is hard for men to know:
there is a pair of kalaviṅka birds,
and parrots filling the sky in flight,
who at command open their mouths and speak,
singing in the tones of Brahmā — wonder within the wonder. (Five.)

The homeland's vista is seen at last:
halls, pavilions, towers, courts;
yellow sprouts growing over all the ground;
at every step the golden lotus appears;
and the fragrant wind winds round the nature walking home. (Six.)

Chapter Five — Gong-Chang Receives the Law — 弓長領法品第五

The scripture says: Now, as for "Gong-Chang receives the Law" — gong, the bow, is the walking; chang, the long, is the nature; ling, to receive, is the accepting; fa, the Law, is the wondrous. This is Gong-Chang receiving the Law.

In the homeland, in the Dipper-Capital Palace of the Grand August Heaven, the Ancient Buddha and the Ancient Mother gazed afar with the wisdom-eye and saw, in the East Land, the Old Patriarch Gong-Chang seated upright and unmoving on the meditation couch, having laid down the dust of toil, washed clean the field of the heart, fixed his gaze upon the one needle, working the practice day and night. The Unborn praised him: this man has great merit of practice! She sent a good spirit of the dharma-guard to carry one golden tablet and one decree of the Law, summoning Gong-Chang home to receive the Law.

In no long time the guardian, golden tablet in hand, descended south of Yan and north of Zhao, to the Mulberry Garden, to Great Treasure Village, to Gong-Chang's dwelling, into the scripture-hall, and called Gong-Chang awake. Suddenly he opened his eyes, and in the trance he answered: Holy messenger, what noble business brings you here? The guardian replied: I am charged by the Ancestress-Mother of the homeland, from the Grand August Palace, with a decree of the Law and a golden tablet, come in reverence to summon Gong-Chang into the very presence of the Unborn, to receive the Law. Gong-Chang bowed his thanks to the holy purpose and went along with the guardian; in an instant he stood before the Ancestress-Mother. The guardian reported back to the Unborn: Gong-Chang is come.

The Ancestress-Mother gave charge from her golden mouth: You have come home. I open the treasure-store of the Heavenly Origin and take out its treasures; the Mother hands down the practice. But first let me ask you: in the East Land, what step of practice have you been working? Gong-Chang said: Your child, in the East Land, took up practice under the Stone-Buddha Patriarch-King, who handed on to me the three refuges and the five precepts; I pried open the four marks, called awake the bond-spirit to keep watch at the gates, and fixed my gaze upon the one needle. The Mother said: With nothing circulating in it, how long will you sit there, blank and dull? That is the ground-breaking work of the earlier heaven — cultivation along a thread-path, no more.

I now hand down to you the tidings of the Latter Heaven, the fine-drawn work, unlike what went before — a rarely-had Law. I hand down to you: gather the clear, exchange the turbid; ascend above, descend below; in the cold ash, a bean pops — a ringing crash! — the pass opens, the aperture unfurls; split it open, divide the body, send forth and gather back; see the Unborn with your own eyes; surpass Buddha, overpass Patriarch; and continue life for ever. The Mother hands you ten works of practice, to save and ferry the living. The first step of practice: fix the jade formula; open, shut, keep, and guard. The second step: the one breath of the Former Heaven pierces through the Middle Palace. The third step: roll up the bamboo blind; turn the light around and shine it back. The fourth step: the Western Ox gazes at the moon; dredge the bright from the sea-floor. The fifth step: the mud ox overturns the sea and goes straight up Kunlun. The sixth step: in the Hall of Round Brightness, nature and life cross palace to palace. The seventh step: a ringing crash — the pass opens, the aperture unfurls. The eighth step: in the Dipper-Capital Palace the bond-spirit is made manifest. The ninth step: in the Hall of the Void King, turn the great wheel of the Law. The tenth step: send forth and gather back; come in your own person to the home.

The Mother further hands you the true words and the spoken formula — hold them fast in your heart: the Reed Elder's pointing-staff, the key that opens through. This tally of staff-points runs from the sea-floor pointing up to Kunlun, thirty-two stations in all; three passes and nine apertures, each with its step and place. This is the fine-drawn practice of the Latter Heaven.

The Mother says:

Open, shut, keep, guard — the first step of the work;
the one breath of the Former Heaven pierces the Middle Palace.
Turn back the light, shine it home, and search out the way through;
the Western Ox gazes at the moon: light appears.
The mud ox turns its body and heaves up the sea-floor;
passing the examination, mounting on high, he walks Kunlun.
In the Hall of Round Brightness the true person appears;
a ringing crash — and he pierces the true void.

The gatha says:

The Unborn Ancestress-Mother's dharma-command goes forth:
she summons Gong-Chang and hands down the practice —
he receives in his own person the Reed Elder and the pointing-staff,
to come and ferry the assembly's children and grandchildren of the latter age.

In the old homeland, the Old Unborn, towering, unmoving,
sits the lotus throne, opens the wisdom-eye, enters stillness, gazes into the void —
and see: upon the farther shore a good man appears!
It is the Patriarch Gong-Chang, his heart's ground opened through.

The Old Ancestress-Mother sends forth mercy, golden light shining everywhere:
she sees the Patriarch on the meditation couch working the practice day upon day,
washing the heart's field, sweeping stray thoughts, taking pains day and night,
breath fine and unbroken, without entanglement, gaze fixed on the one needle.

The Mother, among the holy, sees Gong-Chang has great root-practice:
he is of the Numinous Mountain assembly — Heaven's Truth come down to the East.
She sends a guardian bearing the golden tablet and one decree of the Law,
to summon Gong-Chang home to be taught the practice.

The Buddha's holy purpose descends south of Yan and north of Zhao,
to the Mulberry Garden, to the scripture-hall, summoning the man of the origin.
The Old Patriarch on the rush cushion sat upright and correct;
opening his eyes he saw the holy purpose: "I reverently obey."

In the trance-vision he hastened to bow and honor the holy purpose;
the guardian said: Do not be late to your audience with the Unborn.
In an instant he arrived at the Grand August Dipper-Capital,
beneath the lotus throne, saw the Unborn, and told the causes from the start.

The Old Ancestress-Mother had Gong-Chang come in person to receive the Law:
the Mother this day hands over to you the ten steps of practice.
The first step: fix the jade formula — open, shut, keep, guard;
the second step: with the Former Heaven's one breath, pierce through;
the third step: roll the bamboo blind — turn the light and shine it back;
the fourth step: find the true one — dredge the bright from the sea-floor;
the fifth step: walk the Middle Palace — ascend above, descend below;
the sixth step: the Hall of Round Brightness — nature and life cross palaces;
the seventh step: a ringing crash — the pass opens, the aperture unfurls;
the eighth step: the Dipper-Capital Palace — the origin-spirit made manifest;
the ninth step: the Hall of the Void King — the wheel of the Law ever turning;
the tenth step: arrive at the homeland — split open and divide the body.

The Unborn hands down the Law, summoning Gong-Chang. The wondrous Law flows abroad. The golden light unrolls once: see the nature, brighten the mind. The Reed Elder's pointing-staff, the spoken formula, the true scripture: ten steps of practice, handed down to ferry the living.

In the trance was handed down the Wordless Scripture:
ten steps of practice to ferry the living.
Take pains day and night, the cotton thread unbroken;
sit in meditation and pierce the true void.

To the tune "The Cotton Thread Continues":

The Unborn gazes and sees Gong-Chang in the East Land:
seated upright on the meditation couch, breath fine and unbroken,
washing the heart's field, day and night in meditation,
turning the light, shining it back, rolling up the bamboo blind —
and then: gathering the Former Heaven,
moistening open the down-hanging five-leaved lotus.

The Ancestress-Mother sends her command, summoning Gong-Chang:
one golden tablet arrives at his home;
in the Dipper-Capital Palace he is registered and inscribed by name.
The Reed Elder's pointing-staff, the spoken formula, the true scripture —
and then: the thirty-two stations,
held fast in the heart, told out clear and plain.

Gong-Chang receives the Law, is taught the practice in his very person:
the words spoken among the holy, remembered — the true transmission, the seal of the heart;
the ten steps of true work: open, shut, keep, and guard.
A ringing crash — and then: the pass opens, the aperture unfurls;
on the Unborn ground the origin-spirit appears.

Brighten the mind, see the nature, set the Law flowing wide:
the key of the undivided origin opens the dark gate.
Seek the origin-spirit; light the lamp of wisdom;
the mud ox overturns the sea and pierces the Middle Palace —
and then: on the peak of Kunlun,
the dragon coils the golden tripod, ready to take flight.

Chapter Six — The Wisdom Eye Opened Through — 慧眼開通品第六

The scripture says: Now, as for "the wisdom eye opened through" — hui, wisdom, is the wisdom-lamp that does not go out; yan, the eye, is heart and eye both opened; kai, to open, is the formula unlocking the heart-seal; tong, to pass through, is all dharmas made bright. This is the wisdom eye opened through.

In the homeland, in the Grand August Palace, the Unborn Old Mother saw that Gong-Chang's fruit of the Way was accomplished, his merit full, his practice round; the virtue of his Way was felt, and it moved the Unborn Mother. She sent the Golden Lad and the Jade Maiden to bring over the golden mahā-casket. What the casket held was the Holy Treasure of Xuanyuan. This treasure bears three names: one name is the Wisdom-Pearl Treasure; one name is the Round-Brightness Treasure; one name is the Heaven-Piercing Treasure. Set this treasure upon Gong-Chang's crown, and the upper three mysteries will open the wisdom-eye wide — the better to see the Unborn; open those eyes, the better to ferry the living. So she ordered the immortal youths to go and deliver the treasure.

Gong-Chang was seated firm on the meditation couch when he saw a pair of youths enter the house. They lifted the lid of the mahā and it put forth great light. The dragon-maiden opened her lips and called to Gong-Chang: We two bear the command of the Old Mother of the homeland; I have come in reverence to deliver the treasure. The Old Patriarch, hearing this, reached out both hands to receive it. The youth said: Not into the hands — only upon the crown. And the dragon-maiden with her holy hand set the Wisdom-Pearl upon Gong-Chang's Buddha-gate. Suddenly his eyes opened — and it was another family manner altogether: gleaming, blazing, shining upon heaven-and-earth. Having gained the wisdom-eye, he could walk well among the holy; the Patriarch now brightened his mind, and the ten thousand dharmas all passed through. The good people of the wide earth are one and the same with me: if the heart is true, all are answered. The Patriarch now rejoiced, having pierced to the root of causes.

If you open through the flesh eye, there is light before your eyes. If you open through the dharma eye, the ten thousand dharmas are all bright. If you open through the heart eye, you compass the whole Dharma-realm. If you open through the wisdom eye, you see through common and holy alike. If you open through the Buddha eye, the five aggregates are all empty. If you open through the heaven eye, you gaze clean through heaven-and-earth. The five eyes and six powers do not arise apart from the mind. The holy mind is a hanging mirror. Set forth the six powers: the six thieves melt away; the six dusts are all emptied; the six roots are washed clean; the six yangs come to birth; the six essences fill to the brim — these are named the six spirits. The six ding and the six jia dwell within my body. When the six spirits take refuge, great spirit-power is shown, and right awakening is achieved, with the six spirits at one's command.

The eye-spirit comes forth: it sees with perfect clarity. The ear-spirit enters its lodging: it reports to me all it hears. The nose-spirit is sent forth: it tells the tidings of fortune and misfortune. The tongue-spirit returns to its door: it recounts all things plainly. The heart-spirit is made manifest: heart and eye both pass through. The thought-spirit is gathered in: common and holy pass and connect. Gathering in and sending forth — these are named the six spirits. The true person appears; the dharma-guard follows close: on the left the saṃghārāma guardians, on the right the assembled perfected. The precious Mirror of Xuanyuan washes and illumines the dharma-body; should danger come, it tells the fortune beforehand.

The Mantra for Purifying the Mouth: Cinnabar-vermilion spirit of the mouth, spit out the filth, expel the miasma. Spirit of the tongue, set principle right; thread life through, nourish the spirit. Spirits of the thousand-ranked teeth, repel the crooked, guard the true. Spirit of the throat, tiger-brave; spirit of the breath, draw up the ford of saliva. Spirit of the heart, Cinnabar Origin, make me thread through to the true. Spirit of thought, refine the liquors: may the breath of the Way long endure.

The hymn of praise says:

The flesh eye opened through: a flash of shining light.
The dharma eye opened wide: the ten thousand dharmas pass.
Heart and eye both through: the Dharma-realm compassed round.
The wisdom eye gazing afar: heaven-and-earth brim full.
The heaven eye shining everywhere: worlds like Ganges sands.
The five eyes opened through: the saints are touched awake.
The thought-alarm passes to the spirit and reports all tidings;
the freed-heart power within tells fortune and misfortune;
the life-continuing power knows the pattern of yin and yang;
the spirit-alarm power opens heaven, earth, and humankind;
the heaven-ear power hears the Buddhas' secrets;
the heaven-eye power reveals the ancient round brightness.
Five eyes, six powers — the heart-ground's seal;
three bodies, four wisdoms — walking in one body.
The dark springs of heaven Gong-Chang has spilled out whole:
return home, know the Ancestor, continue life without end.

The gatha says:

The five eyes gaze clean through the Grand Void;
the six powers know somewhat the causes yet to come.
Were the merit of the Ancestor's house not so great,
who would dare open a mouth and spill heaven's secrets to men?

The Unborn Mother in the homeland sits firm on the lotus throne;
she opens the wisdom-eye and looks over her children and grandchildren under all heaven:
which one, having the bond, shall receive the Ancestor's dharma-treasure?
She says: Gong-Chang's hard practice has brought the fruit of the Way to fullness.

She sends the dragon-maiden bearing the mahā, to deliver the treasure in person;
the golden mahā is lifted open and puts forth shining light:
one Wisdom-Pearl Treasure, bestowed and set upon his crown —
square on the Buddha-gate. All at once the wisdom eye opens through!

He opens wide this eye and gazes through the three realms,
beholding common and holy as lines upon his own palm.
The flesh eye opened through: eyes like the lightning's flash;
the dharma eye once opened wide: the ten thousand dharmas pass;
the heart eye: it roams the Dharma-realm through every quarter of heaven;
the wisdom eye: it gazes far and wide, brimming heaven-and-earth;
the heaven eye: it shines upon worlds like Ganges sands.
Say then: five eyes and six powers, to touch the common awake.

The thought-alarm power, once made bright: the thought-horse brings its tidings;
the freed-heart power: the heart is the eye, and sees all things plainly;
the life-continuing power: nature and life are beaten into one piece;
the spirit-alarm power: fortune and misfortune are told me beforehand;
the heaven-ear power: it hears from afar the Buddhas' secrets;
the heaven-eye power: the gate of heaven opens — then walk among the holy.

Divide the five eyes, expound the six powers — the Buddha's heart-seal;
brighten the three bodies and the four wisdoms, walking as one body.
These springs of heaven, from this day on, the Patriarch has spilled at last,
handing them to you, people of the origin — do not hold them light!

The Patriarch in mercy, at the last act, points open your eyes;
children of the old Ancestor's house, imperial-womb children, open them wide!
If you open the wisdom eye, return home and know the Ancestor;
then in the age to come, attend the Dragon Flower and keep Heaven's Truth company.
At the Dragon Flower Assembly, mount to the upper grade, bridge built, apertures joined;
arrive at the homeland, see the Ancient Buddha, and continue life for ever.

The Unborn Old Mother hands down and expounds the practice: five eyes and six powers, three bodies and four wisdoms, not parted from the one root. The last act of all: cultivate and refine the round brightness; point open the eyes and early worship Heaven's Truth.

Awakened nature, knowing mind, piercing heaven's springs,
pointing straight at the wondrous tidings of the way out of the world:
five eyes, six powers, brightly spilled and shown —
before your eyes, in truth, a ladder to heaven.

To the tune "Gong-Chang's Mystery":

Hear tell of the homeland's measureless joy:
the Unborn Old Mother has mercy on me.
From this day the golden mahā is lifted open:
five-colored rays; heaven's flowers fall.
Who can know it? The Heaven-Piercing Treasure!
From the flower-terrace jeweled throne hang tasselled cords;
from the flower-terrace jeweled throne hang tasselled cords.

The wisdom eye opens wide: the golden lamp appears.
One lamp can light a hundred, a thousand lamps;
lamp from lamp continued — the causes yet to come.
Those with the bond continue the boat-lamp:
old Gong-Chang lights the lamp of wisdom;
the bonded babes open wide their eyes;
the bonded babes open wide their eyes.

Brightly open the five eyes and the six powers:
gaze through the homeland's boundless vista.
The Unborn Old Mother hands down the heart-seal;
suddenly appears the Mirror of Xuanyuan.
The two saṃghārāma guard the dharma-body:
walking, standing, sitting, lying — all has its wondrous use;
walking, standing, sitting, lying — all has its wondrous use.

From this day the six spirit-powers are set forth;
the six roots take refuge and report fortune and misfortune:
the thought-alarm power brings the freed-heart power;
the life-continuing power meets the spirit-alarm power;
the heaven-ear power — the Buddha hears of it;
the heaven-eye gazes afar, bright as a mirror;
the heaven-eye gazes afar, bright as a mirror.

The Fascicle Colophon

The Old Mother of Heaven's Truth displays her spirit-power:
the wooden man expounds the Law and spits forth the true scripture.
The honored scripture of the Dragon Flower is left to the world —
until now the scripture had not yet spread abroad.
At Luling, in the renchen year, the scripture came to light;
warned in holy trance, Wood-Son wrote out the fair copy.
Two-Woods and Tianran strove with a single will;
the Return-to-the-Source tract, trance-warned, revealed the true heart.
Wood-Horse and Red-Ox accorded with the holy purpose:
on the Patriarch's behalf they opened the printing-blocks and turned the wheel of the Law.

End of Fascicle One of the Dragon Flower Scripture.

Chapter Seven — The Holy Casts into the Common — 聖來投凡品第七

The scripture says: Now, as for "the holy casts into the common" — sheng, the holy, is the ancient nature; lai, to come, is the descent among the common; tou, to cast, is the entering of the aperture; fan, the common, is common feeling. This is the holy casting into the common.

The men and women of the wide earth none of them know what this aperture is, by which the holy casts into the common. The Unborn explains: it is the meaning left behind in the life-continuing power. One who can continue nature and life joins on to life unending. When Buddha and Patriarch descend among the common, they do not enter a womb: they change the stake and exchange the face — and who is there that knows it? The Mother beheld Gong-Chang: his six roots clean and pure, his common body all emptied — a fine clean chamber! She would borrow the aperture for her use. She took up the dharma-nature of the Ancient Buddha of Heaven's Truth and seated it within the square inch of Gong-Chang's heart. To cast into the common and seize the dwelling — this is the continuing of life. The golden bell touched ground; the eye-bells opened wide: the Former Heaven joined on to the Latter Heaven. A clanging, ringing crash! The golden light unrolled once; the numinous light went forth from the aperture; the two lights faced one another — light on light, world on world, bright and keen — beaten into one piece, seated in the square inch. This is the holy casting into the common.

One wail — and the rolling mustard-seed lands upon the needle-point. Common and holy interfused, mingled in one place, only then dark and deep. The four marks joined in harmony; a strange fragrance filled the chamber. A golden-hued dhūta! Gong-Chang lifted his head: everywhere appeared the true Buddha. Walking, standing, sitting, lying — round, whole, entire: the Dharma-realm hides this body, and who knows that it is I? This knot of common-and-holy, who can break it open? If you do not believe it, hear the Patriarch tell it out. The Ancestor's house has its case-records; the bonded will meet them; the unbonded, unbelieving, will pass them by from now on.

The Patriarch says: In former days Guanyin manifested in transformation, and so did the Holy Ancestor Lü the August. That the holy casts into the common, all people know. When the bodhisattva descends to birth, the holy borrows a common body — for with a bodhisattva's countenance of mercy, how should she ferry living beings? At the inn of Lingzhao she wrought her illusion of spirit-power: changed the stake, exchanged the face, borrowed a woman's common body — one palm parted upon the crown, and the woman knew nothing of it. The empty nature entered the aperture; she stirred, woke, her soul returned; she rose and carried water and walked on home; she set down little Xige and did not know her own mother; she followed the Old Mother, who took in the babe. Illusion wrought, life continued — the better to ferry the living. The case of Patriarch Lü tells it plain.

But this continuing of life — how does it run? You men of the Way here assembled, which of you knows? Speak not of the holy realm; speak rather of what is in the body. Who can continue life? Tell me true. — No one answered. Hear then the Patriarch: The nature is at the edge of heaven; life is at the sea-floor. If nature does not see life, how will you work the practice? If life does not see nature, how will you join the walking? Parted as li to the south and kan to the north, they can never meet. The Patriarch has a wondrous formula: one touch upon Kunlun — the pass opens, the aperture unfurls; dredge the bright from the sea-floor; the mud ox overturns the sea and goes straight up Kunlun; the origin-spirit appears, chanting the true scripture; nature and life joined each to each, meeting in the Middle Palace, beaten into one piece — and life continues for ever.

You knowing ones, incline your ears and hear: if you wait for the brink of death, you will have missed your hour. If nature and life are not joined, you labor without gain. The Patriarch has the true formula. If the nature goes on ahead, it gathers in the Palace of Assembled Worthies; the true person does not scatter; the original form is held secure; fragrant wind winds round — the true work of nirvāṇa; the golden lamp goes not out, as though the man still lived; earth, water, fire, wind contend no more for ever; and calm and steady, straight home he goes: in the Dipper-Capital life continued, keeping company with Heaven's Truth.

Ah! The Ancient Buddha handed down the life-continuing power: who continues life and shows its working? The golden-hued dhūta, the Patriarch Gong-Chang — with one sudden cry he opened wide his eyes; before those eyes appeared the Mirror of Xuanyuan; the ancient nature, Amitābha, turns the wheel of the Law; the wisdom-eye, gazing afar, passes through common and holy; and when he opens his mouth — it is another family manner altogether, the Ancestor's house-wind.

The gatha says:

The holy casting into the common: one step of the work;
the formula unlocks the heart-seal — he leaves the Patriarch's scripture.
Join the nature, continue the life, return to the Round-and-Sudden;
meet the true transmission, and life continues without end.

The ancient Heaven's Truth, holy, cast into the common, came down to dwell in the world,
hid the holy body, ate the five grains, kept company with humankind.
The Amitābha nature sat down in Gong-Chang's square inch:
golden light cast to numinous light — a ringing crash!

The Ancient Buddha left the life-continuing power, holy light joined on;
the Former Heaven joins the Latter Heaven — the one breath comes forth.
At his coming to birth he entered no mother's common aperture;
at his going in death he will enter no earthen womb.

The golden bell fell to the wooden floor, clanging, ringing;
the eye-bells opened their eyes — another family manner!
This is the holy cast into the common, landed in the square inch:
the true Buddha-nature enters no womb — and who knows of it?

The Patriarch Gong-Chang all at once had a heart like a bright mirror;
at the edge of his eyes the round light appeared, keen and clear.
People of the assembly, imperial-womb children — you all must continue life:
nature continuing life, life continuing nature — thus continue life unending!

Do not wait until the hour is upon you to set your hand to it;
if you wait for the end of your span, you will have missed your hour.
In the swift current, when it comes — fear only that nature has not continued life:
one rasp, and the breath is severed; you have labored without gain.

The sitting meditator who cannot come back — what use is that?
The one who cannot go into the holy — how is that practice?
Ask them a long while: no word. Who is there that knows?
Here the Patriarch with wondrous words calls the origin-spirit awake.

Those with the Way receive the wondrous Law, brighten mind, see nature;
those without it, the idle ones, let the numinous root fall.
The people of the wide earth none of them know the changing of stake and face:
this once gone, the Patriarch comes again — and the ten thousand dharmas shine round.

At the last act: continue the Lotus line, return home, know the Ancestor;
in the Palace of Ten Thousand Longevities, at the Dragon Flower, in one place we shall meet.

The holy casting into the common: the ten-step course of the work. Heaven's Truth comes secretly to the East, hides name, buries surname, keeps company with humankind. On the bodhi far shore he seeks out and transforms the people of the origin. One touch of the wondrous formula — and every single one gains the life-continuing power.

The Old Patriarch handed down the life-continuing power:
return to the root, go back to the source — the old family manner.
Day and night in meditation, searching out the way through:
at the fifth watch the cock crows, calling the foolish awake.

To the tune "Black Silk Robe," through the five watches:

In the first watch, light the wisdom-lamp.
At South Marchmount Temple they have struck the golden bell.
On the road of red dust the walkers are few;
the Old Patriarch Gong-Chang aches within his heart:
for birth-and-death — when shall I brighten this mind?
O my Buddha!
When shall I pass through common and holy?
When shall I pass through common and holy?

In the second watch, sit upright and still:
set the jade formula, tuning above and below.
Roll up the bamboo blind — that is the one move;
the six gates shut fast, turn the light and shine it home.
The holy water of Caoxi moistens open the heart's sprout.
O my Buddha!
Among the holy is disclosed the wonder within the dark!
Among the holy is disclosed the wonder within the dark!

In the third watch, take stillness within the pure:
the Unborn Mother beholds Gong-Chang —
here is one with a portion on the Numinous Mountain!
The Ancient Buddha's golden light sits in his square inch:
Heaven's Truth continues life — one step of the work.
O my Buddha!
The holy casts into the common — the nature of true suchness!
The holy casts into the common — the nature of true suchness!

In the fourth watch, change the stake, exchange the face:
the life-continuing power continues the years for ever;
join down the Former Heaven, continue the Latter Heaven.
Three flashes through the Vast [Obscurity] — he opens wide his eyes:
the precious Mirror of Xuanyuan stands before my eyes.
O my Buddha!
The two words "fortune" and "misfortune" appear within the light!
The two words "fortune" and "misfortune" appear within the light!

In the fifth watch, the golden cock heralds dawn:
the great heaven-and-earth brightens in the east.
The human is matched to heaven-and-earth, one nature enfolding all;
the deluded of the world do not know it:
with the wisdom-lamp unquenched, how could one fall asleep?
O my Buddha!
From this day I have gained the priceless treasure!
From this day I have gained the priceless treasure!

Chapter Eight — Roaming the Palaces in Trance — 警中游宮品第八

The scripture says: Now, as for "roaming the palaces in trance" — jing, the trance, is the Holy Vista; zhong, within, is the right Way; you, to roam, is to wander at ease; gong, the palaces, are the palaces of heaven. This is roaming the palaces in trance.

The Patriarch on the meditation couch sat cross-legged, working the practice day upon day: fixing the jade formula, keeping the ancestral breath, towering, unmoving, gaze held on the one needle; hauling firewood and drawing water, ascending and rising, above and below; piercing mountains, passing through seas, turning heaven-and-earth on its wheel; cutting off the out-breath and in-breath, shutting the six gates; opening the pass, unfurling the aperture, splitting open and dividing the body. On the peak of Kunlun there came a knock and a knock: the origin-spirit went forth from the aperture and showed its golden body. Suddenly, the great awakening — another family manner! Gathering back and sending forth, in trance he roamed the palaces.

He lifted his head and looked about: on four sides, no one. Hanging willows canopied round the pool of seven treasures; the waters of eight virtues surged and filled the pool. Having praised the holy vista, he bathed body and mind.

I strip off the caul-jacket my mother bore me in;
in the pool of seven treasures I wash off the red dust.
The five viscera and six bowels, all washed clean —
fit now to go to the Numinous Mountain and see the Unborn.
The unenlightened obstructions, all washed away:
Gong-Chang this day changes body and mind.
Greed, wrath, and errant fancy, all washed clean:
body and mind made new, to become one of the holy.

The bathing done, he hung upon his body the immortal robe; on his head the golden crown, on his feet the cloud-treading shoes; at his waist the swaying chimes, in his hand the ruyi-sceptre: a clean and pure dharma-body, fit to travel home.

He came to a palace whose gate bore great characters. Just as he would walk in, a spirit barred the way: You have no pass-warrant — where do you think you are going? The Patriarch opened wide the wisdom-eye and raised his treasure aloft: the golden tablet unrolled once, hung there upon his breast. The spirits, seeing the treasure, begged the Patriarch to enter. Inside the great gate he saw a golden banner, and beneath the banner one who told him how things stood: Where is this? — Within the Dipper-Capital Palace. He opened his eyes and gazed on vistas without edge: through the three heavens of the Dipper-Capital I come and go as I please; the heaven beyond heaven is my own home. On four sides the streets and ways were bounded with golden cord; in the river of glass were gold and silver and lapis; towers, terraces, halls, pavilions, stairways of coral — holy vistas without edge, going on and on before him.

The rhapsody says:

Sidelong through the three aggregates, this body reaches home;
the wisdom-eye, gazing afar, sees all things plain:
in the Grand August heavenly palace, the Unborn Mother;
within the Dipper-Capital Palace, the ancient World-Honored;
in the Pure Land heavenly palace, Measureless Life;
within the Nine-Lotus Palace sits Guanyin;
the court of Maitreya, teaching-lord of the age to come;
in the Flower-Treasury heaven, the honored Śākyamuni;
the Buddhas of the three ages seated on lotus thrones;
in the Palace of Ten Thousand Longevities the assembled perfected.

The Ancient Buddha in person handed down the ten registry-memorials,
charging Gong-Chang to hold them fast in mind:
the gathering of the source, the concluding fruit, rests on the checking of the rolls;
for the gathering-in to come there is a numbered count of souls.
The great matter of the Latter Heaven — who is there that knows it?
Long hence, at the Dragon Flower, tallies will be matched.

The true memorial of Breaking the Wilderness is submitted every day;
the holy memorial of Returning Home continues the common name;
the true memorial of Uprooting [Sin] cancels the karma of guilt;
the holy memorial of the Three Origins cultivates the causes to come;
upon the Dragon-Heaven memorial are inscribed the names —
within the Dipper-Capital Palace they shall see Heaven's Truth;
the true memorial of the Flat-Peach for the Jasper Pool assembly;
the holy memorial of the Audience at the Source bears witness to the golden body;
upon the Cloud-Tower memorial the roll is registered;
the holy memorial of the Lotus Line fixes the Buddha-names.

After the Ancient Buddha's golden mouth had spread these abroad,
Gong-Chang received them in his own person, to ferry the living:
to gather back the ninety-six hundred-million imperial-womb children —
at the three assemblies of the Dragon Flower, may we meet!
At the three origins and the two assemblies, cultivate cause and fruit;
the common lifted, the holy chosen — life continued without end.

The One-Character gatha says:

One treasury: the treasure-store of the Heavenly Origin.
One honored one: the ancient Heaven's Truth who orders the world.
One hall: the great jeweled Hall of the Void King.
One scroll: the true scripture that ferries the living.

There is one honored Old Ancient Buddha, who at the first parting ordered the world;
there is one honored Unborn Mother, who holds the wheel of heaven;
there is one honored Lamplighter Buddha, towering, unmoving;
there is one honored Śākyamuni Buddha in the Flower-Treasury heavenly palace;
there is one honored Maitreya Buddha, teaching-lord of the age to come;
there is one honored Mother of Mercy, Guanyin who saves from suffering;
there is one honored Amitābha Buddha, expounding scripture, preaching the Law;
there is one honored great Dharma-King, setting forth the Three Vehicles;
there is one honored Measureless Buddha, holy treasure in his hands;
there is one honored Buddha of Heaven's Truth, saving and ferrying the living.

There is one Old Lord Li, firing cinnabar, refining the drug;
there is one Sage Confucius, who left the writ of heaven;
there is one Old Lord Metal, ancestor of yin and yang;
there is one Old Yellow Dame, from whom water and fire come forth;
there is one little babe, hauling firewood, drawing water;
there is one little maiden, matching marriages together;
there is one Li Fuxi, begetting heaven, patching earth;
there is one Zhang Nüwa, who began humankind;
there is one Patriarch Gong-Chang, leaving the scripture, unfolding the teaching;
there is one wooden-man child, opening the Law abroad.

There is one treasure-store, from this day thrown open;
there is one Round-Brightness jewel, hanging now in the sky;
there is one great holy ground where all Buddhas assemble;
there is one Dragon Flower assembly where all Buddhas meet;
there is one great dharma-ship, ferrying men and women across;
there is one great mast, standing in the Middle Palace;
there is one great golden banner, three bright, four dark;
there is one golden-character tablet, summoning forth the origin-spirit;
there is one palace of bodhisattvas, towers, terraces, halls;
there is one hall of great arhats, chanting the true scripture;
there is one maṇi pearl, golden light blazing round;
there is one wheel of the bright round moon, shining on heaven-and-earth.

One character flows forth without end or bound; one Law spreads everywhere, passing the common, reaching the holy: see the nature, brighten the mind. One Law, the wondrous Law, wrought to completion: one scroll, the Dragon Flower, handed down to ferry the living.

The holy vista of the Terrace of Heaven — then home:
in a finger-snap he has roamed all the heavenly palaces.
One turn of the body, sidelong through the three aggregates:
through the three heavens of the Dipper-Capital, ranging free.

To the tune "Homeland Vista":

Homeland vista, homeland vista!
Split open, divide the body, sidelong through the three aggregates:
through the three heavens of the Dipper-Capital I walk as I please.
In the Grand August heavenly palace sits the Unborn;
the Old Mother bestows on me the Mirror of Xuanyuan;
with the golden tablet on my body I walk the dark gate:
one grain of golden elixir, to ferry the living.

Homeland command, homeland command!
The homeland's holy vistas have no end:
one spring, one bound, and I am home.
Over Ascending-Immortals Bridge I range at will;
in the pool of seven treasures I wash off the red dust;
the immortal robe on my body, the swaying chimes at my waist,
gold upon my head, its light dazzling bright.

Roaming one palace, then another palace:
in the Dipper-Capital Palace, the ancient World-Honored;
Ancient Buddha and Ancient Mother hand down the heart-seal.
In the Pure Land Palace, the ancient Heaven's Truth,
holy treasure in his hands, smiling and humming;
in the Flower-Treasury heaven, the honored Śākyamuni;
in the Palace of Five Brightnesses sits Guanyin.

The nine lotus opens, the nine lotus opens!
In the Palace of Ten Thousand Longevities sits the Thus-Come;
Maitreya the Ancient Buddha's smiling face opens wide.
The Thus-Come sits the preaching-terrace,
all Buddhas and all patriarchs ranged at either hand;
the golden mouth proclaims: the holy treasure comes;
the true scripture of the Dragon Flower unrolls and opens wide.

To the tune "Clear River Prelude":

The last act of all: the Way of the audience at the source.
All Buddhas and all patriarchs come together;
in the Central Plain they attend the Dragon Flower;
Gong-Chang transmits the command:
the last tidings of all — who has fathomed them?

Chapter Nine — The True Incense Summons All — 真香普赴品第九

The scripture says: Now, as for "the true incense summons all" — zhen, the true, is the heart; xiang, the incense, is the tidings; pu, everywhere, is the shining; fu, to hasten to, is the body. This is the true incense summoning all.

The Patriarch on the rush cushion entered stillness and gazed into emptiness. Suddenly he lifted his head and saw clean through the five aggregates: in mid-void, auspicious light blazing round; reed-organs, lutes, delicate music, ten thousand streams of immortal sound; heaven's flowers falling in profusion; earth surging up golden lotus; plum-blossom and snow-petals dropping branch by branch; jade calyxes and rose-gem flowers wheeling and lingering; halcyon bamboo and yellow blossoms — the Ancient Buddha's true heart. A golden-hued world, one sheet of shining light; cloud-canopies filling the sky, bowing toward the common world, descending: pair on pair of carried censers, banners, pennants, jeweled canopies. This is the true incense summoning all, threading full the three realms.

He came to a holy ground of halls, pavilions, towers, terraces; slipped sidelong through the aggregate-body and went straight up the Terrace of Heaven; gazed round the four quarters — truly a marvel! The Patriarch said: True emptiness transforming — it transforms forth jeweled forms: ten bodhisattvas, each with a Dragon Flower in her fingers. The Bodhisattva of Intention, holding a mahā-casket, came before him. The Patriarch, seeing her, bowed himself and welcomed her, and opening his lips he asked: Bodhisattva, whence do you come, and whither do you go? The bodhisattva answered: I come in reverence to deliver a treasure. The Patriarch said: What treasure is it? Bring it that I may see. — It is named the true treasure of the Tidings-Incense. She lifted open the mahā: auspicious light blazing round. He opened his eyes upon it: a drug of red and yellow. He swallowed it into his belly — the true incense, the wondrous drug — and gathered it back into the aggregate-body; and only as the stillness broke did he wake: it was one dream of Nanke. Waking from the trance-dream, his joy had no end. A fine holy vista! — and who came to shine it forth? He bowed his thanks to the holy purpose and redoubled his zeal.

Within and without, ever fragrant — there is wondrous use in this. Is it not that when the examination is passed, the heart is emptied? Consider it well for yourself: the whole body everywhere fragrant, one stick of heart-incense burning in the tripod — and all Buddhas cloud together. Whenever a good thing is toward, the true incense arrives first; before the Patriarch himself has come, the tidings-incense has gone ahead — ever coursing the Dharma-realm, over all heaven and across all earth. It is the fragrance that pierces Caoxi. Were it not the true incense summoning all, who would join it on?

The hymn of praise says:

The true incense summoning all requires the true heart;
who is there that knows this thread of cause?
The bodhisattva in the trance conferred it in person:
ten ranks of incense-flowers delivering the treasure.
Before the Eight-Treasure Terrace he received the treasure himself;
the fragrance pierces Caoxi and spreads through heaven-and-earth.
When the true Buddha comes forth into the world again,
the true incense of prajñā is sent to the wise.

The gatha says:

In the tripod is kindled the wondrous true incense,
inviting the great Dharma-Kings of the Numinous Mountain.
At the foot of the green hill the golden lamp appears;
when the red lotus-root opens, the water's fragrance is heard.

The Patriarch Gong-Chang sat upright and correct on the rush cushion,
sat till my heart opened awake, eyes fixed, gazing into emptiness.
In an instant I left the common world to roam the homeland's vista:
I saw a terrace of eight treasures, masoned fine and clear.

Sidelong through the aggregate-body, one spring, and up onto the terrace:
I gazed on the three realms without screen — vistas without end;
and saw in mid-void heaven's flowers falling in profusion;
looked down, and saw again the whole ground growing lotus;
gazed midway: rose-gem flowers blazing round the brimming sky;
in the halcyon bamboo, yellow blossoms — the Ancient Buddha's true heart.

Ruyi cotton and tāla cotton appeared from the empty air;
golden lamps and silver lamps drifted full the void.
Sudden I heard in the great void reed-organs and delicate music:
the true incense comes, summoning all, filling heaven-and-earth.
The great void discloses the true emptiness, the real form:
ten ranks of incense-flowers — the Mother sends the treasure!

Each with a single Dragon Flower held in her fingers,
the Bodhisattva of Intention bears the tidings-incense before me;
she lifts open the golden mahā, auspicious light blazing:
take one grain of prajñā-incense — it summons the hearts of all.

In the tripod I burn up one stick of true incense;
raise the true incense to fill the Numinous Mountain — all Buddhas draw near.
The incense of discipline I gather into the lotus-treasury;
the incense of concentration, one grain burned: the examination passed, the heart emptied;
the incense of liberation, once brightened, brings the waking;
the incense of wisdom-seeing tells crooked from straight, sees through the five aggregates;
the incense of prajñā, pāramitā, sweet-tasting and lovely —
whoever pierces the five-part incense is one of the bonded.

When the Buddha of Heaven's Truth moves abroad, the true incense follows his body;
before the Patriarch stirs, the fragrance arrives — and who does not know it?
You knowing ones of the assembly, every one of you has it:
I tell out this one portion of true incense — continue the Ancestor's Lotus line.

One stick of true incense fills the whole void: raise it, and the holy comes down. All Buddhas are invited and gather in the hall; the saints and worthies under heaven hear the Law and listen to the scripture. When Gong-Chang came forth into the world, the true incense filled heaven-and-earth.

Dream-trance on the Terrace of Heaven, then to the homeland:
I fetched the true incense to ferry the bonded.
The true incense summons all to the Dragon Flower assembly;
wherever I move, the fragrance of prajñā is heard.

To the tune "Cassia-Branch Fragrance":

In the east, jia-wood: the true incense summons all.
The Blue Lotus Mother sits firm within her palace;
the incense of discipline-and-concentration threads the heavens' circuit,
issuing forth in the hour of mao,
issuing forth in the hour of mao:
the heart-palace wakes to knowing —
and suddenly the Dragon Flower appears:
the true incense of discipline-and-concentration summons you.

In the south, bing-ding: the true incense runs everywhere.
The Red Lotus Mother sits firm within her palace;
the incense of liberation, the Buddha-nature of true suchness,
in the hour of wu surges to the sky,
in the hour of wu surges to the sky:
samādhi, the stillness of dhyāna —
and suddenly the red lotus opens:
the true incense of liberation summons the heart.

In the west, geng-metal: the true incense answers everywhere.
The Jade Lotus Mother sits firm within her palace;
the incense of wisdom-seeing, ever offered before the Buddha,
in the hour of you, the stillness of dhyāna,
in the hour of you, the stillness of dhyāna:
the White Tiger is life —
and suddenly the jade lotus unfolds:
the homeland's tidings-incense brings its report.

In the north, ren-gui: within the censer of true incense
the Precious Lotus Mother sits in her palace;
the incense of prajñā, where nature and life meet,
in the hour of zi, the tidings,
in the hour of zi, the tidings:
who is there that receives them?
And suddenly the heart-lotus appears:
the true incense of the four seasons — to whom is it sent?

Chapter Ten — Settling the Self in the Center — 戊己安身品第十

The scripture says: Now, as for "settling the self in wu and ji" — wu is the wu-earth; ji is the ji-ground; an, to settle, is to dwell at rest; shen, the self, is the establishing of destiny. This is settling the self in wu and ji.

The Patriarch settled his self and established his destiny at the Center. Of the four marks and the five phases, wu and ji are lord. Of the nine palaces and eight trigrams, the Center is lord. Of the ten heavenly stems, the Center is lord; of the twelve earthly branches, the Center is lord; of the twenty-four breath-periods, the Center is lord; of the seventy-two pentads, the Center is lord; of the thirty-six degrees, the Center is lord; of the hundred marks of the clock, the Center is lord; of the year's three hundred and sixty days, the Center is lord. Not one of the ten thousand things departs from the Center as lord.

The Patriarch laid his ground-foundation, borrowing earth for his use. When Buddhas and patriarchs descend among the common, each has a holy ground: at the Center, in wu and ji, they settle the self and establish destiny. From the two earths of wu and ji the ten thousand things come forth. Earth is the Mother. The true Patriarch, dwelling in the world, rests his body on the five earths: year, month, day, and hour, all belonging to earth; seated at the Center on the two earths of wu and ji — thus the six earths come forth. The true Buddha's holy nature, seated at the Center, is the Mother of all Buddhas, the chief of all patriarchs, seizing whole the Heavenly Origin. At the last act of all, on the holy ground of the Center, the holy assembly of the Dragon Flower is raised: all Buddhas and ten thousand patriarchs come to the Center to the assembly; the heads of every house all own the Ancestor and return to the root; the imperial-womb sons and daughters of all-under-heaven all establish destiny at the Center; and the Ancestor's teaching flourishes — for it is the holy ground.

The Patriarch sat firm in the Central Plain. There was a Red Plum child-of-nature, Tianran, who led the head-continuers of eight houses to the Patriarch, hoping to make their bows: "Heaven-and-earth, great mercy, save us and ferry us! Receive and ferry us this once; our hearts brightened, your grace shall be repaid in full; our purpose shall not forget." The Patriarch said: You now have the bond and have met me. The Latter Heaven has come to this: receive my practice. Offer incense before the Buddha and speak your vows; receive my pointing-staff. To the lineage-branches, trunk and stem, each of you I appoint a head-office. Tell me your common names, and I will give you each a Law-name and holy title, with the Red Plum for its mark.

The Patriarch called the first lineage, Tianyuan-zi, Child of the Heavenly Origin: Receive my Reed Elder's pointing-staff; settle self and destiny in the Palace of Qian-Heaven; ferry the worthy and good of the assembly to come; continue the Ancestor's Lotus line. He called the second lineage, Mingyuan-zi, Child of the Bright Origin: Receive my true words and spoken formula; gather in the people of the origin; settle self and destiny in the Dipper-Capital Palace. He called the third lineage, Zhenyuan-zi, Child of the True Origin: Receive my golden-light key; settle self and destiny in the Palace of Gen-Mountain.

He called the first branch of the Red Plum, Yingchun-zi, Child Who Greets the Spring: Receive my Great Intention Come from the West; settle self and destiny in the Palace of the Green Dragon. He called the second branch of the Red Plum, Fachun-zi, Child of Spring's Issuing: Receive my memorial of Returning Home; gather in the remnant souls; settle self and destiny in the Palace of Xun-Wind. He called the third branch of the Red Plum, Yichun-zi, Child Fit for Spring: Receive my wondrous Law heard in person; seek out and transform humans and gods; settle self and destiny in the Palace of Li-Fire. He called the fourth branch of the Red Plum, Jingchun-zi, Child of Spring's Prospect: Receive my roll-check of common and holy; ferry the sons and daughters; settle self and destiny in the Palace of the Holy Ground. He called the fifth branch of the Red Plum, Shouyuan-zi, Child Who Gathers the Source: Receive my five-examination tally-contract; gather in the head-officers of every house; settle self and destiny in the Palace of the Golden Ox.

The Patriarch joined the head-offices of the three lineages and five branches into the nine palaces and eight trigrams — the holy fruit at the utmost head. "I set you on the north bank of bodhi, to seek out and transform the bonded. At the last act of all, we go together to the three assemblies of the Dragon Flower. The masters of every house, leading the sons and daughters who lost their homeland, shall all come to the Central Heaven, to the Central Land, to own the Ancestor and return to the root." Of what follows, there will be more to tell.

The gatha says:

Heaven's Truth, name buried, came secretly to the East;
at the Center, in wu and ji, the Patriarch settled himself;
he left behind three lineages joined with five branches:
on the north bank of bodhi they ferry the people of the origin.

The Patriarch Gong-Chang sat at the Center, settling self and destiny;
by the four marks he set the five phases, wu and ji honored first.
All Buddhas and patriarchs descending to the world have each a holy ground;
by the eight trigrams joined with nine palaces, the Buddha sits at the heart.
The twelve hours wheel and turn, the Center their lord;
by zi and wu, mao and you, wu and ji stand as host.

Heaven bore the true Buddha-Patriarch, body resting on five earths,
seizing the Heavenly Origin's true flower of essence, holding the teaching, honored.
By earth-year and earth-month, earth-hour and earth-day,
seated at the Center on wu-ji earth: the six earths come forth.
This then is the Buddha of Heaven's Truth descended to dwell in the world,
gathering the ten thousand dharmas back to one root, binding on the whole Lotus line.

On the north bank the Patriarch left three lineages and five branches,
by nine palaces joined with eight trigrams setting the head-offices in place.
There is one, Tianran-zi, continuing the Law of the Chan line,
leading the head-continuers of eight houses to continue the Ancestor's boat-lamp.
There is one, Tianyuan-zi, who received the Patriarch's great Law,
holding the first lineage, ferrying the worthy — at the Dragon Flower we meet.
There is one, Mingyuan-zi, who received the Patriarch's formula-touch,
holding the second lineage, gathering the origin-people, continuing the Lotus line.
There is one, Zhenyuan-zi, who received the Patriarch's key,
holding the third lineage, ferrying the imperial-womb — at the Dragon Flower we meet.
There is one, Yingchun-zi, who received the Patriarch's Great Intention,
holding the first branch, ferrying the homeland's children to own the Ancestor and return.
There is one, Fachun-zi, who received the Patriarch's holy memorial,
holding the second branch, gathering remnant souls — at the Dragon Flower we meet.
There is one, Yichun-zi, who received the Patriarch's wondrous Law,
holding the third branch, ferrying humans and gods — at the Dragon Flower we meet.
There is one, Jingchun-zi, who received the Patriarch's roll-check,
holding the fourth branch, ferrying sons and daughters to establish destiny and settle self.
There is one, Shouyuan-zi, who received the Patriarch's tally-contract,
holding the fifth branch, gathering every gate — at the Dragon Flower we meet.
There is one, the Cloud-Head Patriarch, who received the Buddha's decree of the Law,
holding the Middle Palace, gathering the ten thousand patriarchs, completing the Three Vehicles.

On the holy ground of the Center, establish destiny, settle the self. The true Patriarch came secretly to the East, his body seated on the five earths — and who knew of it? He set up the head-offices of the three lineages and five branches: on the bodhi far shore, all own the Ancestor, all return to the root.

The Old Patriarch Gong-Chang came secretly among the common;
on the Central Heaven's holy ground he angles for the good and worthy.
In the two earths of wu and ji he settled self and destiny:
the Ancestor's teaching flourishing, handed down ten thousand ages.

To the tune "A Branch of Red Plum Blossom":

The Patriarch Gong-Chang came secretly among the common;
in the Central Heaven, the Central Land, he raised the place of the Way.
In the two earths of wu and ji he settled self and destiny;
on the bodhi far shore he angles for the worthy and good.
If you ask where my home is:
I dwell south of Yan, north of Zhao, at Great Treasure Village.
Charged by the Ancestress-Mother, sent by her,
for the later gathering of the source,
bearing the five treasures on my body, I came down from the Numinous Mountain.
In the Central Plain is set the Dragon Flower assembly:
all Buddhas and ten thousand patriarchs shall meet again.
The four marks and five phases enter the Middle Palace;
the nine palaces and eight trigrams return to the Center;
zi, wu, mao, you dwell in the Purple Prefecture;
kan and li cross palaces, running the heavens' circuit.
His body seated on the five earths — he is the true Buddha,
the true treasure hidden in his breast, seen by none.
Earth-year, earth-month: the Patriarch's numinous root;
earth-day, earth-hour, set by the Heavenly Origin;
seizing heaven's flower of essence, his person lordly and honored.

There is one Red Plum child who recognized the true Patriarch;
the head-continuers of eight houses came to speak their vows.
Tianyuan-zi received my Reed Elder's pointing-staff to ferry the worthy:
in the Palace of Qian-Heaven, destiny established, self at rest.
Mingyuan-zi received my pass-opening key:
in the Palace of Ren-Gui he ferries the imperial-womb, destiny established, self at rest.
Zhenyuan-zi received my spoken formula and true words:
in the Palace of Gen-Mountain he gathers the origin-people, destiny established, self at rest.
Yingchun-zi received my four-line wondrous gatha:
he ferries the babes in the Palace of the Green Dragon, destiny established, self at rest.
Fachun-zi received my holy memorial of Returning Home:
in the Palace of Fragrant Wind he gathers remnant souls to their charge and root.
Yichun-zi received my dharma-treasure of Heaven's Truth:
in the Palace of Li-Yang he ferries humans and gods, destiny established, self at rest.
Jingchun-zi received my Returning-Home roll-check:
in the Palace of the Holy Ground he ferries sons and daughters — at the Dragon Flower we meet.
Shouyuan-zi received my five-examination tally-contract:
in the Palace of the Golden Ox he gathers the lineage-gates, continuing the Ancestor's Lotus line.
The Cloud-Head Patriarch received the Ancient Buddha's golden-elixir decree:
holding the Middle Palace, gathering the ten thousand patriarchs, completing the Three Vehicles.

By nine palaces joined with eight trigrams the lineage-branches are bound on:
one by one, at the Dragon Flower assembly, they mount to the upper grade.
Long hence, at the Dragon Flower, the patriarchs shall contend with treasures:
the iron mask hung on high, no favor shown to any.
Practice shall be examined, merit and fruit inspected; the common lifted, the holy chosen;
by the Three Vehicles and Nine Grades, grade differing from grade.
Those with merit, one by one, their names on the golden roster;
those without, outside the Cloud City, stamping feet, beating breasts.
A thousand gates and ten thousand houses, names inscribed, rolls registered:
all-under-heaven's imperial-womb children together own Heaven's Truth.
The demon-crew, high-hearted and proud, prate on in confusion;
the bright-hearted good and knowing — what is there to dispute?
A thousand gates and ten thousand houses all own one family:
when the ten thousand dharmas have taken refuge, then comes the Dragon Flower.

To the tune "Clear River Prelude":

The last act of all: attend the Dragon Flower.
All Buddhas and ten thousand patriarchs come to check the rolls;
every one examines their practice;
all Buddhas hold flowers in their fingers:
a thousand gates, ten thousand houses — made one family.

Chapter Eleven — Spreading the Way South and North — 南北展道品第十一

The scripture says: Now, as for "spreading the Way south and north" — nan, the south, reaches to the lakes and seas; bei, the north, reaches to You and Yan; zhan, to spread, is the great turning of the wheel of the Law; dao, the Way, is its going everywhere under heaven-and-earth. This is spreading the Way south and north.

The Patriarch was in the scripture-hall in stillness. Night came to the third watch; in the trance, the Unborn gave charge, calling: Gong-Chang! This year is the jisi year. It falls to you to spread the Way south and north. The Patriarch answered in the trance: Your disciple does not know how the Way is to be spread. The Mother said: This great Way spreads south of the lakes as far as Chengtian Prefecture for its boundary. Yanjing is the Red Plum's head; Nanjing, Yingtian, is the Red Plum's middle; Chengtian is the Red Plum's tail. The Mother gives you dharma-guardians to follow you, and gives you the true incense of prajñā: go everywhere, and as you move there will be good people to meet you. And she gave him the One-Character Register of the Undivided Origin: all Buddhas of the Lotus line — this wondrous Law, ranked under the One Character, will have its continuers. Do not slight the holy purpose; go early and carry the tidings. — And he woke.

The Patriarch before the Buddha bowed his thanks to the holy purpose, gathered his traveling gear: I go to Chengtian Prefecture to carry the tidings this once. He went out the gate and wandered on. On the road, the Patriarch could not help himself: grief rose, and vexation, sighing, sorrow. He would have turned back; yet he feared to disobey the holy purpose — and when then would the good fruit be complete? The hardships of the road, Buddha-Heaven itself knows.

In not many days he came to the Yellow River and went up onto the ferry. The Patriarch said: I receive one boatman — let him steer the dharma-ship, sail the bitter sea, and ferry the bonded at bodhi's southern bank. He crossed the Yellow River, and on the fifteenth day of the first month came to Bianliang. Entering the city, at the crossing of the ten streets he sat down cross-legged, fixed the jade formula, towering, unmoving, gaze held on the one needle, turning the light and shining it home. The trance stirred many people. After a long while the Patriarch made a song:

The mute Patriarch, true dhyāna-stillness:
the six gates shut fast tight.
I swallow down the Former Heaven's drug,
and moisten open the down-hanging lotus.
The heart-flower bright as a mirror —
I open my lips and speak the wondrous dark.
South and north I come to spread the Way;
this morning I ferry the bonded.
I hand you the Way of the Former Heaven,
and point open the pass of death and birth;
within, search out the road through —
ya! — pierce clean through the Muddy Pellet.
People of the origin, open wide your eyes;
come early and own Gong-Chang.
While still unsick, search out the way through;
wait not till hands and feet are flurried.
The last kalpa is all but come:
let every single one stand guard.

The Patriarch's song done, the men and women of the whole city came to make their bows: Heaven-and-earth! Whence does the Patriarch come? The Patriarch said: I come indeed to carry tidings: the last kalpa is upon your heads — where will you settle self and destiny? Among them was the Chengtian Patriarch, who recognized Heaven's Truth descended among the common, and led in many men and women; they received the Law, took refuge, and were given the prophecy. The Patriarch took leave of the assembly and rose to go; the people of the Way wept as they returned home.

One day the Patriarch came to Nanjing, to the fu of Three Hills in the commandery of Jinling. The Nanxia Patriarch — Southern Mist — led nine men out to welcome the old Patriarch. The Patriarch said: How did you know I was coming? They said: We nine in the night dreamed one and the same trance-dream. The Patriarch said: Say nothing — let me speak first:

In the trance Heaven's Truth conferred the prophecy;
before the Buddha you vowed your vows; I touched open the dark pass.
I pointed through the three mysteries — the moon at heaven's edge;
dredged the bright from the sea-floor — you saw the blue sky.
"Open, shut, keep, guard": the four-line gatha;
the passes and the road-stages, remembered complete.
In the trance, one and the same Law-name for you all:
you are the ninth pole of the Red Plum.

The Patriarch said: The words of your trance — are they so, or not? And all nine together fell and bowed to heaven-and-earth: We nine wish to take refuge in the Ancestor's teaching. On the morrow, the third day of the third month, they summoned the people of the Way of every assembly to make a holy gathering of the Flat-Peach; and men and women, old and young, vowed their vows before the Buddha and received the prophecy. The Patriarch rejoiced greatly.

The Patriarch would rise and go; all begged the master to stay some days more. The Patriarch said: The holy work is not yet done. Before the fifteenth of the seventh month I must reach the Palace of Grand Harmony on Mount Wudang. The Perfected Lord Xu knew the Patriarch's purpose beforehand: he opened the cavern-gate three days, and sent immortal lads to welcome the old Patriarch into the cavern, where he spoke with the perfected of things holy and common. The Patriarch said: I will go with you to Sichuan to look upon the Way there. The perfected went with the Patriarch; and on the ninth day of the ninth month, at the Dark-Heaven Cavern on Great Emei Mountain in Sichuan, the Chaoyuan Patriarch — Audience-at-the-Source — foreknew their coming. With a pair of carried censers and incense-flowers he welcomed the old Patriarch into the cavern. In no long time Nanxia, Yunxia, Danxia, and Yanxia — Southern Mist, Cloud Mist, Cinnabar Mist, Smoke Mist — the four patriarchs came together to meet him. The assembled perfected said: Old master, the road has wearied you. The Patriarch said: I bear the Ancestress-Mother's holy commission; I dare not fail it. Today is the holy assembly of the Audience at the Source. They received the holy purpose and did the good work seven days and seven nights, offering up gifts in requital of grace. "We seven, from this day, fix the four boundaries; we subscribe the Lotus-line roll-check and tally-contract, together to aid the age to come. Long hence, at the Dragon Flower assembly, we shall meet." The holy work done, the Patriarch took leave of the perfected and went straight down the mountain.

The great head-officer Puliang had caught the tidings-incense first; he summoned the eighteen houses of head-continuers, and leading the people of the Way welcomed the master. All together they knelt and cried: Master! We have waited for you a full day, and only now you come! The Patriarch said: Why did you wait for me? Puliang said: The people of the Way here have raised a street-spanning awning. On the fifteenth of the tenth month, the holy feast of the Lower Origin, they will hang the Water-and-Land and hold a Dragon Flower assembly of the Three Origins, nine days and nine nights, an open place of the Way made plain. With pair on pair of banners, pennants, and jeweled canopies they welcomed the old Patriarch to the dharma-altar, where he sat upright and correct; and behold, men and women, old and young, bonded people past numbering, all took refuge together. The Patriarch lifted up the holy purpose and prayed toward the empty sky: Buddhas and Patriarchs of the homeland! My heart's wish is filled — it is enough! And his heart rejoiced greatly.

The Patriarch said: This once I go on to Yangzhou, to Tianxin Prefecture, to hold a great assembly of the Gathering of the Source. There are besides households of the ten goodnesses; I will leave them a few words of the Way to hold in remembrance. The head-officers cried: Master! We all have bowed to you — by what shall we remember it? — I tell you the tidings of the Latter Heaven: at the last act of all, every one of you is granted to return home. At the Dragon Flower assembly may we meet! Hereafter the Song of the Bond of Persons shall bear witness. Let the assembly come forward; there is a gatha in proof:

South to Hu-Guang, north to Yan;
east to the Eastern Sea, west to Chuan.
The last act of all: the Dragon Flower assembly;
three bright, four dark — the whole gathering of the source.

In the holy homeland the Old Ancient Buddha proclaimed the command of the Law,
ordering Gong-Chang down to Nanyang to ferry the living.
The Ancestress-Mother sent him in jisi to spread the Way south and north;
in xinsi she sent him again to fetch the scriptures east and west.

Charged by the Unborn herself to carry tidings south and north,
bearing the holy purpose to Sichuan, to seek out the bonded;
in the trance the charge: Northern Zhili is the head-seat of the Buddhas —
among the holy it is said: with head and tail, then it is practice.

The Red Plum's head, Northern Zhili: settle self, establish destiny;
divide three lineages, set five branches, to hold the Lotus line.
The Red Plum's middle, the commandery of Jinling: nine poles, nine branches;
nine houses of great head-officers to teach and transform the good.
The Red Plum's tail stands at Chengtian: eighteen leaders,
three great limbs — the ferrying-vow filled, the bow turns home.

On the Yellow River's bank he first received the Way-man Puguang;
the Patriarch taught him: in Bianliang city ferry the worthy.
In Hu-Guang, on Mount Wudang, within the Palace of Grand Harmony,
the Perfected Xu joined with me and subscribed the Lotus line.
On Great Emei, at the Dark-Heaven Cavern, the old Chaoyuan Patriarch
opened the cavern-gate a full three days to receive Heaven's Truth.
Old Yunxia led the assembled perfected to come and meet me;
at Golden-Sand Screen the Danxia Patriarch long awaited Gong-Chang.
The Yanxia Patriarch at the Chaoyuan Cavern bridged and joined apertures;
the Nanxia Patriarch joined with me and matched the tally-contract.

There are three bright and four dark: the gathering of the source, the concluding fruit;
the Northern Five Patriarchs, the Southern Seven Perfected complete the Three Vehicles.
Rising at the south head, falling at the north, making head of the tail:
the north's Ten Vehicles, the south's Ten Goodnesses — ten thousand dharmas return to the root.
In Hu and Chuan and at Chengtian he fixed the four quarters of birth,
made one assembly of the Bond of Persons — the Ancestor's teaching flourishing.
He returned by Yangzhou, Tianxin Prefecture, and left the formula-touch,
handing the Reed Elder's holy pointing-staff over to the head-officers.

This Buddha's decree hands down the practice: throughout all-under-heaven, seek the bonded. Spread the Way south and north; turn the great wheel of the Law. Call the imperial-womb awake; early board the boat-lamp. Return home, own the Ancestor: at the Dragon Flower, may we meet!

Spreading the Way south and north, turning the wheel of the Law,
in Nanyang calling awake the people of the bond;
gathering in the remnant souls to their root and charge:
long hence, at the Dragon Flower, the Ancestor's teaching shall rise.

The Song of Gathering the Source:

Hear the Patriarch tell it, hear the Patriarch tell it:
Gong-Chang claps his hands and laughs aloud!
I bear the Ancestress-Mother's holy commission:
today I come south and north, opening wide the Way.
The holy Patriarch of Heaven's Truth came secretly among the common,
and the many people of the world knew nothing of it.
The One Character ranks the wheel, continuing the Lotus line;
the head-officers of all-under-heaven came in person,
knelt to the old Patriarch and begged the practice,
and Gong-Chang opened his mouth and spoke the dark wonder.
On the bodhi far shore stand three lineages;
five branches lead the whole — first set in place.
On the Yellow River's south bank I received the boatman;
in Bianliang city I handed on the dark wonder.
At Jiankang, at Jinling, I set up the nine poles,
and men and women, old and young, took refuge in my teaching.
Hu-Guang and Chengtian: the twice-nine branches;
people of the origin of the wide earth, hear the Patriarch tell it!
Men are named Pu-; women are named Miao-;
the households of the ten goodnesses take refuge in my teaching.
There comes a day — the great gathering of the source:
the weepers weeping, the laughers laughing!
The virtuous board the dharma-ship;
the meritless living throng the bitter sea.
The good friends of the two mountains all take refuge;
the worthy of the two Guangs share the holy name.
The ninety-six hundred-million are joined on for the age to come —
the holy fruit at the utmost head, and who knows of it?
The last act of all: attend the Dragon Flower;
return home, own the Ancestor, by the roll-check proven.
From the homeland I received and brought the Reed Elder's touch,
to walk all-under-heaven, handing on the great Way.
One formula, one touch pierces Kunlun;
a ringing crash — the pass and aperture open!
Mountains and rivers lay bare the Dharma-King's body;
the origin-spirit breaks out through the dark pass-aperture;
bell and drum sound together, welcoming the true person;
swift he roams the stupa-top, the golden light shining;
the Golden Crow and the Jade Hare circle round about —
sun and moon, two wheels, lighting the empty sky.
Open your eyes and gaze clean through the Grand Void;
one turn of the body, and everywhere is roamed.
All you great assembly, hear the Patriarch's urging:
early seek a bright teacher; beg a single thread.
Gather back, send forth — arrive at the homeland;
the holy nature stands alone in the Hall of the Void King.
You of the bond, chant the true scripture day and night;
through the twelve double-hours, without one break.
Whoever can recite this sound of the Buddha
at the brink of peril dodges the man of Yama.
You of the bond, come all and worship Heaven's Truth:
Gong-Chang is only hastening through the world of men!
People of the origin, follow the Patriarch to the Dragon Flower;
together to the homeland, to the court of Maitreya.
Through the eighty-one kalpas, life continued unending;
every one bears witness at the golden casket.
Keep company with the Ancient Buddha, never again descending to birth;
never through endless kalpas to string through Jambudvīpa again!
Immortal robe and tasselled sash, blessing without end;
one golden tablet shining upon the breast;
one spring, one bound, and you are home:
the babes are given to see the Unborn's face.
In the Grand August Palace all Buddhas assemble:
immortal tea, jade dainties, a feast of rose-gem broth.
The beggar-child has found the treasure and bears witness to the golden body;
the Dharma-King sits firm in the Hall of Shining Light.
All Buddhas under heaven attend the Dragon Flower;
all the patriarchs together mount the far shore.

To the tune "Clear River Prelude":

In jisi, south and north, the great Way was handed on:
the tail made of the head — and no one knew.
In You-Yan stands the Red Plum,
pointing straight at the heaven-piercing aperture:
the Patriarch Gong-Chang — the holy cast into the common — and few who know the tune.

Chapter Twelve — Fetching the Scriptures East and West — 東西取經品第十二

The scripture says: Now, as for "fetching the scriptures east and west" — dong, the east, reaches to the Eastern Sea; xi, the west, reaches to the Western Ocean; qu, to fetch, is the gathering of holy treasures; jing, the scripture, is the wordless true scripture. This is fetching the scriptures east and west.

On the first day of the first month of the xinsi year, the Ancient Buddha of the homeland sent the golden tablet to summon Gong-Chang — there were tidings. He bathed body and mind and changed into new garments: I go to the homeland, to attend the Dragon Flower assembly of the Holy Vista of the Heavenly Origin. One journey — one spring, one bound — and he saw the Unborn with his own eyes.

The Old Mother gave charge — hear the Mother's origin-command: It is the jiazi of one prime; heaven and earth open new. Double year, double month, double day, double hour: the crossing is made, palace passing to palace. Reed-organs, lutes, delicate music, one strain of immortal sound; the tower-head drums sounding, the bells of Xuanyuan ringing; all Buddhas clouding together, ten thousand saints arriving. The Ancient Buddha handed down the command: the honored Buddhas of the three ages exchanged tablets and traded seals, each continuing the Lotus line — the Law handed east and west, the palaces crossed south and north. Past, present, and future; the high perfected of the Infinite; the Three Clarities and the Jade Thearch; the Most High Old Lord; Buddhas, patriarchs, bodhisattvas; arhats and perfected persons; Mañjuśrī and Samantabhadra; Kṣitigarbha; Guanyin riding her phoenix; the eight ranks of devas and dragons; the perfected who possess the Way in the bright mountains and cavern-prefectures; the Longevity Star of the Southern Pole; the Dark Heaven of the Northern Pole; the incense-flower Bright Kings; the good spirits of the dharma-guard; the Teaching-Lord of the Central Heaven — ten thousand spirits in train. Pair on pair of carried censers; strange fragrance filling the chamber; banners, pennants, jeweled canopies; jade maidens and golden lads ranged at either hand, each bearing true incense. The audience done, Buddha and Patriarch knew of it: the secrets among the holy — who dares leak the true? They opened the treasure-store and took out the true scripture. The Law turns from the West and is gathered into the Dragon Palace. From the West, fetch the five treasures; to the East, go fetch the scripture. The vista told out, in a finger-snap he returned to the palace.

The vista says:

Double year, double month: the assembled perfected gather;
double day, double hour: the palaces cross again.
The Ancient Buddha of the Grand August sends the family tidings;
all Buddhas and all patriarchs know nothing of it.
First go to the Western Regions to fetch the five treasures;
in the Eastern Sea, in the Dragon Palace, fetch the true scripture.
Great is the working of the Five Elders' scripture-fetching:
the true scripture comes to light to ferry the bonded.

The Patriarch on the dharma-seat gave charge to the head-officers: The Unborn has commissioned us east to fetch the scripture, to settle the utmost and fix the fruit — there is work in this for all. On this journey the dharma-guard follows us; in every place there will be those who welcome us.

The Patriarch said: Think back: there was once the Tang Monk who went to the Thunderclap Temple in the Western Heaven to fetch the true scriptures, with Sun Wukong to guard the Law, Zhu Bajie, the monk Sha, and the White Dragon Horse bearing five thousand and forty-eight scrolls — one full embrace of the Great Treasury's wondrous-Law true scriptures — to the Eastern Continent, to ferry the living. The fetching of the scriptures had merit, and flourishes to this day.

The hymn of praise says:

In former days the Tang Monk set forth his good heart,
to the Western Regions, to Thunderclap, to fetch the true scripture:
one embrace of the Great Treasury, handed to all-under-heaven,
unfolding the Law to this day, ferrying the living.

The Patriarch told the causes: The true scriptures came forth from within the Thunderclap Temple; the Bodhisattva Dragon-Rare gathered them into the Dragon Palace to still the sea. The Old Dharma-King of the Stone-Buddha Domain went down in person into the Dragon Palace and fetched them to the Stone-Buddha Domain, and from his golden mouth handed them down into the world, secretly unfolding the true springs. In days after, in the jiwei year, he met with hardship and trouble: at the red furnace he unfolded the teaching three springs; at the Dipper's Mouth he angled for the worthy; and the bonded who met him, men and women wakened to knowing, every one gained ascent. Because the Patriarch had leaked the springs of heaven, in wuwu he returned to the source and entered the holy. While the Patriarch lived, he left in the Domain with his own hand true scriptures, one thousand two hundred volumes: the upper four hundred speak the life-pulse of all Buddhas, the secret tidings; the middle four hundred set forth talisman-water and cinnabar writs for the saving of the living; the lower four hundred tell the true words and spoken formulas, the causes of going forth from the world.

The old Patriarch led the Five Elders of the five surnames to go together to the East Land to fetch the scriptures. Then Yichun-zi bowed and asked the old Patriarch: We five disciples follow the old Patriarch — where do we go to fetch the scripture? The Patriarch said: Choose you the Four-Corners; the Ear-East; the Ren-Man; the One-Earth; the Ding-Ding. These Five Elders of the five surnames are sons of the imperial womb from of old: they may go. Yichun answered again: We five are foolish and decayed — how can we be fit to go? The Patriarch said: No more of that. I send the dharma-guard to follow you; you will waken of yourselves.

The five followed the master to Shadowless Mountain, to the Stone-Buddha Domain. The good people of the four quarters, hearing the Patriarch was come, all came to make their bows. The old Patriarch spoke through to the springs of the heart — and the true scriptures appeared of themselves. The gathering of the scriptures done: You all have merit in this. At the last act of all, whoever holds one scripture is granted entrance to the Dragon Flower. These true scriptures are handed down into the world; the merit-case of the scripture-fetching is set in order once again.

The hymn of praise says:

In former days the Dharma-King left the true scripture;
after him, Gong-Chang turned the wheel of the Law.
The Law turned from the West and flowed to the East Land,
gathered in the sea-treasury, stilled in the Dragon Palace.
Only in the years of xinsi did it come to light:
one thousand two hundred volumes of wondrous dark writ.
Gong-Chang led forth the true Five Elders;
within the Stone-Buddha Domain they fetched the true scripture.
Were the Cloud-Head's working not so great,
at the last Dragon Flower the Patriarch stands honored.
The scriptures, fetched, are handed down into the world:
the Dragon Flower comes forth to ferry the bonded.
The true scripture appears; the bonded arrive;
after this, Wood-Son writes the fair copy true.
The Holy One spat forth one scroll of the Dragon Flower;
blocks cut, printed and spread — the Ancestor's teaching rises!
The head-officers, one heart and single mind,
together set hands to cutting the blocks and sending it forth.

The gatha says:

In jisi, the Way spread south and north;
in xinsi, the scriptures fetched east and west;
in renchen, the true scripture came to light;
in jiawu, cut and printed, it flowed abroad.

Fetched: one Ancient-Buddha scripture, settling heaven, founding earth;
fetched: one Unborn scripture, the wondrous Law flowing wide;
fetched: one Key scripture, opening through the ten thousand dharmas;
fetched: one Heaven's-Truth scripture, saving the people of the origin;
fetched: one Three-Buddhas scripture, the teaching passed in turn;
fetched: one Five-Patriarchs scripture, the five treasures come forth;
fetched: one Heavenly-Origin scripture, settling self and destiny;
fetched: one Great-Treasure scripture, treasures without end;
fetched: one Turning-Heaven scripture, the holy seats of all Buddhas;
fetched: one White-Sun scripture, quelling the crooked lines;
fetched: one Nine-Dragons scripture, the hand-seals of all Buddhas;
fetched: one Dragon-Maiden scripture, a place to settle the self;
fetched: one Cinnabar-Drug scripture, dodging the eight hardships;
fetched: one Talisman-Water scripture, plague and pest kept off;
fetched: one Five-Phases scripture, speaking only of the last kalpa;
fetched: one Five-Treasures scripture, beholding Heaven's Truth;
fetched: one Nine-Lotus scripture, checking rolls and matching numbers;
fetched: one Facing-the-Sun scripture — at the Dragon Flower we meet;
fetched: one Road-Pass scripture, returning home, owning the Ancestor;
fetched: one Credential scripture, continuing the Ancestor's Lotus line;
fetched: one Ten-Thousand-Treasures scripture, the Buddhas' contest of treasures;
fetched: one Golden-Lotus scripture, Nine Grades and Three Vehicles;
fetched: one Sun-and-Moon scripture, the wheel of the Law ever turning;
fetched: one Heavens'-Circuit scripture, turning heaven-and-earth;
fetched: one Former-Heaven scripture, something born from nothing;
fetched: one Latter-Heaven scripture, life continued unending;
fetched: one Round-Brightness scripture, parting and telling the nature-principle;
fetched: one Round-and-Sudden scripture, ten thousand dharmas gone home to the root;
fetched: one Muni scripture, the round brightness come forth;
fetched: one Wondrous-Law scripture, the family manner of Buddha and Patriarch;
fetched: one Heart-Seal scripture, opening through common and holy;
fetched: one Wordless scripture — see the nature, brighten the mind.

The true scriptures of the Lotus line: names inscribed on the Buddha-roster. Gong-Chang checks the rolls; at the scripture-bridge the tally is matched, aperture to aperture: see Heaven's Truth. With the tally-contract and the true scripture, well may you pass the fords and barriers. The precious scripture of the Dragon Flower — the ten thousand dharmas all enfolded in it.

Gong-Chang sets forth the Dragon Flower Scripture,
pointing at the outer to speak the inner, joined in one body.
Blocks cut, prints made, handed to all-under-heaven:
one character flows forth — the wondrous wheel of the Law.

The Rhapsody of the True Scripture

The Ancient Buddha sends the family tidings; the Unborn's dharma-command goes forth; the Dharma-King's golden mouth unfolds it; Heaven's Truth leaves behind the scripture. Gong-Chang comes to the East Land; the Five Elders go to fetch the scripture. I hand down the Rhapsody of the True Scripture, joined to the old family manner, matched to the pattern of the heavens' circuit: the true scripture never leaves the body.

Qian is heaven; kun is earth-mother; in the midst of kan, one yang is born. First go down into the Dragon Palace; from the sea-treasury fetch the true scripture. Search in the Cavern of the Bubbling Spring: there is a Reed-Sprout scripture. Search in the Palace of Purple Yang: there is a Life-Guarding scripture. Search in the Palace of the Cinnabar Field: there is a Treasure-Gathering scripture. Search in the Palace of the Ten Phoenixes: there is an Ancestor scripture. Search in Navel-Prefecture City: there is a White-Ram scripture. Search in the Palace of the Purple Prefecture: there is a Yellow-Court scripture. Search in the Lotus-Flower Palace: there is a Dharma-Flower scripture. Search in Chang'an City: there is a Caoxi scripture. Search in Liver-Prefecture City: there is a Lead-and-Mercury scripture. Search in Stomach-Prefecture City: there is a Samādhi scripture. Search in Spleen-Prefecture City: there is an Earth-Prefecture scripture. Search in Lung-Prefecture City: there is a Golden-Character scripture. Search in Cinnabar-Yang City: there is a Pure-Land scripture. Search in the Palace of the Five Viscera: there is a Five-Phases scripture. Search in the Palace of Jia-Yi: there is a Green-Dragon scripture. Search in the Palace of Bing-Ding: there is a Vermilion-Bird scripture. Search in the Palace of Geng-Xin: there is a White-Tiger scripture. Search in the Palace of Ren-Gui: there is a Dark-Warrior scripture. Search in the Palace of Wu-Ji: there is a Yellow-Sprout scripture. Search in the Palace of the Five Quarters: there is a Four-Aspects scripture. Search at the Golden-Lock Pass: there is a Heaven-Piercing scripture. Search in the pool of seven treasures: there is a Lotus-Flower scripture. Search on Seven-Aperture Mountain: there is an Eight-Treasures scripture. Search on Sunken-Hollow Ridge: there is a Road-Stages scripture. Search on Bear-Ear Mountain: there is a Bodhidharma scripture. Search within the south-pointing needle: there is a Returning-Home scripture. Search in the Dark-Pearl Cavern: there is a Wheeling-Round scripture. Search in Emei Lane: there is a Ten-Character scripture. Search beneath the twin śāla trees: there is a Nirvāṇa scripture. Search on the single-log bridge: there is a Breathing scripture. Search in the Hall of Round Brightness: there is a Shining-Light scripture. Search in the Golden-Crow Cavern: there is a Jade-Hare scripture. Search on Hengyan Ridge: there is a Welcoming-and-Guiding scripture. Search at Wild-Grass Pass: there is a Hanging-Pearl scripture. Search in South Marchmount Temple: there is a Common-and-Holy scripture. Search in Shadowless Temple: there is a Prajñā scripture. Search in Clear-Cool Temple: there is a Beyond-Things scripture. Search in Thunderclap Temple: there is a Great-Treasury scripture. Search in the Palace of the Muddy Pellet: there is a Cinnabar-Writ scripture. Search in the Dipper-Capital Palace: there is a Nature-and-Life scripture. Search in the Hall of the Void King: there is a Dharma-Wheel scripture. Search on the peak of Kunlun: there is a Going-Forth scripture. Search on Mount Sumeru: there is a Long-Life scripture. Search before Shadowless Mountain: there is a Dharma-King scripture. Search on the Terrace of the Shining Scripture: there is a Ten-Thousand-Treasures scripture. Search in the Palace of Dipper-and-Ox: there is an Aggregates-Emptied scripture. Return to the Unborn ground: there is a Wordless scripture.

Search open the treasure-store: the whole body is true scripture. When the heart-seal is opened through, every opening of the mouth is true scripture. From Nothing are born the ten thousand Somethings: nothing is there that is not true scripture. Pierce through the Rhapsody of the True Scripture: every person has the true scripture. Whoever can recite this scroll of scripture dodges the cruel King Yama; day and night without one break, the three calamities cannot touch them; walking, standing, sitting, lying, reciting — in the age to come, life continued unending. Waken to the truth of the true scripture: at the Dragon Flower, for ever, we shall meet.

To the tune "Clear River Prelude":

The wordless true scripture — wonder within the dark:
round the four bounds, above, below, it flows its circuit through.
The whole body is true scripture;
the whole person joins the great Way.
Whoever pierces it — the Dragon Flower scripture — lives long and does not age.

The Mantra for Untying Grievance-Knots

Untie the knots, untie the knots, untie the grievance-knots! Men and women of the whole assembly, old and young, your grievances and karma joined: wash the heart's ground, put forth utter sincerity; now before the Buddha we beg the knots undone. Homage to the Medicine Master Buddha — Medicine Master Buddha, who melts calamity and lengthens life! The grievance untied, no grievance remains; the guilt repented and washed, no guilt remains. Free and at ease we go together to the Dragon Flower assembly: at the three assemblies of the Dragon Flower, we vow to meet. Now before the Ancient Buddha we beg absolution. Homage to the Medicine Master Buddha — Medicine Master Buddha, who melts calamity and lengthens life!

The hymn of praise says:

The Dragon Flower Scripture, heart-seal of Heaven's Truth,
the Patriarch Gong-Chang lodged in secret at the twin groves.
In the dragon year the true scripture came to light;
in the wood-horse year and ding-chou it was carried into practice.
In trance the Patriarch charged Wood-Son:
copy out the true scripture, write it fair and clean.
He charged Tianran to attest each character and word,
to unfold the Ancestor's teaching, expound the Law, ferry the living.
The bonded came together to set their hands to it,
gave of their goods, opened the blocks, set it flowing wide.
Let every lineage-gate proclaim this precious scroll:
at the Dragon Flower assembly, for ever and ever, we meet.

End of Fascicle Two of the Dragon Flower Scripture.

Chapter Thirteen — Three Buddhas Continue the Lamp — 三佛續燈品第十三

The scripture says: Now, as for "three Buddhas continue the lamp" — san, three, is past, present, and future; fo, the Buddhas, is the three Buddhas governing the world; xu, to continue, is life continued for ever; deng, the lamp, is lamp from lamp continued. This is the three Buddhas continuing the lamp.

Think back to the beginning: the Lamplighter Ancient Buddha, at the first parting, governed the world. At the assembly on the Numinous Mountain he set the holy assembly of the Dragon Flower and established the five plates and the four honored ones — the holy fruit at the utmost head. The Ancient Buddha spread the feast, gathered all Buddhas, and proclaimed the Great Vehicle, the wondrous purpose come from the West, spread abroad from the golden mouth. He fixed the count of nine kalpas — the kalpa of increase. The three-leaved blue lotus opened. The hearts of humankind in that age were all of three leaves and seven apertures. They smelted and refined the round brightness, gathered the crown-light, and so achieved the Way. The lotus-scripture of four characters was handed to the living: reciting the four-character Amitābha they cultivated the true and nourished the nature, and wheeling with heaven through forty thousand rounds and more, they mounted the ladder to heaven. Whoever of the living would go home must gather the crown-light and see the Buddha. The Lamplighter Buddha gathered the round light at his crown, and in the light appeared a lamp — for one lamp can continue a hundred, a thousand lamps, shining full on worlds many as Ganges sands. Holding the utmost, he established the teaching. He took in his fingers one flower of heaven without sign, and the Buddha said: Who can continue this? And the Buddha Śākyamuni opened his lips and took it up: I can join on and pass the lamp.

He held the Sahā world eighteen kalpas — a heaven-and-earth of the kalpa of decrease. The five-leaved red lotus opened; the lotus-scripture of six characters established the teaching and ferried all. They smelted and refined the muni holy treasure. The hearts of humankind in that age were all of five leaves and seven apertures. Reciting the six-character Amitābha, brightening mind and seeing nature was handed to the living; and wheeling with heaven through sixty thousand rounds and more, they mounted the ladder to heaven. Whoever of the living would go home must smelt and refine the muni jewel, gather the body-light, and see the Buddha. Śākyamuni Buddha lit the golden lamp beneath the twin śāla trees — for one lamp can continue a hundred, a thousand lamps. Between his brows he ever put forth the white-hair ray, and in the light appeared a lamp, shining full on the Sahā world. Facing all the Buddhas, holding the utmost, he established the teaching. He took in his fingers one ruyi jewel-flower, and the Buddha said: Who can continue this? And the honored Buddha Maitreya opened his lips and took it up: I can join on and pass the lamp.

He shall hold the star-mansion world eighty-one kalpas — a heaven-and-earth of the last kalpa. The nine-leaved golden lotus opens; the lotus-scripture of ten characters. They smelt and refine the golden-elixir holy treasure, gather the inner light, and so achieve the Way. The hearts of humankind in that age are all of nine leaves and seven apertures. Reciting the ten-character Buddha, opening the heart and wakening the nature; and wheeling with heaven through ninety thousand rounds and more, they mount the ladder to heaven. Whoever of the living would go home must gather the inner light and see the Buddha. Maitreya Buddha lights the golden lamp at the sea-floor and sets it on the peak of Sumeru, putting forth great shining light, and in the light appears a lamp, shining full on the world of heaven-and-earth. Facing all the Buddhas, holding the utmost, he establishes the teaching. He takes in his fingers one Dragon Flower of the Holy Vista, and the Buddha says: Who can continue this?

And the Old Patriarch of Heaven's Truth, having brightened the Buddha's heart-seal, joins on and passes the lamp. He lights the wisdom-lamp before the eyes, that shines upon and reveals the original nature. Holding his spirit at the holy ground of the Center, facing now all patriarchs, worthies and saints, holding the utmost, he establishes the teaching, transforming and ferrying humans and gods. He takes in his fingers one jewel-flower of the Heavenly Origin, and the Patriarch says: Who joins on? And the three lineages and five branches, the nine poles and the eighteen limbs, the leaders, head-officers, and general guides open their lips and take it up: We disciples all can join on and pass the lamp. Each lights the lamp of wisdom, that shines upon and reveals the original face — one and the same as the Buddhas before, the patriarchs before.

The hymn of praise says:

The Lamplighter Ancient Buddha set heaven-and-earth in place,
and left the world-leaving cause come from the West:
day and night they smelted the millet-grain treasure;
the crown gathering shining light, the golden body appeared.

The Buddha Śākyamuni held the Sahā world,
and left the wondrous purposes come from the West in plenty:
through the twelve double-hours they smelted the muni treasure;
the numinous light going forth, many became Buddhas.

The honored Buddha Maitreya shows the golden body,
and hands down the ten-character scripture of the Dragon Flower:
day upon day they smelt the golden-elixir treasure;
the body-light once surging, the round brightness appears.

The gatha says:

Three Buddhas hold the teaching, continuing the passed-down lamp;
five patriarchs hold the utmost, turning heaven-and-earth.
Lamp from lamp continued — when was it ever quenched?
Patriarch to patriarch handed on, down to this very day.

Think back: the Lamplighter Buddha at the first parting governed the world,
set heaven-and-earth, the count of nine kalpas, split open the Vast [Obscurity];
on the Numinous Mountain he founded the holy assembly of the Dragon Flower,
ordered heaven's plate and the Dipper Prefecture, where all Buddhas rest;
established five plates and four honored ones, the holy fruit at the utmost head;
in the Palace of Ten Thousand Longevities gathered the Buddhas to hear the Law.
Three-leaved lotus, four-character Buddha: take refuge, own the Ancestor;
hand it to the living: recite the four characters, and gain the brightened mind.
Gathering crown-light, kindling a thousand lamps, in truth they mounted to right awakening;
he took in his fingers the signless light — who would continue the lamp?

The Buddha Śākyamuni straightway spoke and took the succession,
holding the Sahā eighteen kalpas, wheeling heaven-and-earth.
Five-leaved lotus, six-character Buddha, the wondrous purpose from the West:
teach the living to recite six characters — see nature, brighten mind.
In the furnace of Grand Mystery was smelted out the muni holy treasure;
beneath the twin trees, in Nirvāṇa City, appeared the golden lamp.
One lamp can join on a thousand lamps, a hundred, a myriad;
he took the ruyi flower in his fingers — who would pass the lamp?

Maitreya Buddha, facing all Buddhas, spoke out and smiled:
eighty-one kalpas of the star-mansions — all the patriarchs meet.
The nine-leaved lotus has opened wide: attend the Dragon Flower!
The Nine-Lotus scripture, the ten-character Buddha, turns the great wheel of the Law.
The ten-character Buddha, in ninety thousand words: return home, own the Ancestor;
smelted out, the golden-elixir treasure — life continued unending.
He trimmed bright the lamp at the sea-floor; the body-light shone forth;
on Mount Sumeru appears the golden lamp, joining on, passing the lamp.

There is one, the Buddha of Heaven's Truth, who brightened the Buddha's heart-seal:
before his eyes he sets the golden lamp, revealing the round brightness.
The Buddhas of the three ages, continuing the passed-down lamp, in truth mount to right awakening;
and the Five Patriarchs come forth into the world — ten thousand treasures come to birth.
The lamp of wisdom every person has, though never yet brought forth:
whoever makes the golden lamp appear stands kin to Buddha.

Three Buddhas hold the teaching, wheeling heaven-and-earth; five patriarchs continue the passed-down lamp. All Buddhas and ten thousand patriarchs, one and the same. You knowing ones of every rank — who can continue the lamp? Lamp from lamp continued, from Pangu down to this very day.

The Lamplighter left the scripture of four characters;
Śākyamuni's six characters waken the emptied heart;
Maitreya's ten-character true scripture appears:
three Buddhas joined in succession turn the wheel of the Law.

To the tune "Red Lotus Lyric":

The Ancient Buddha governs heaven-and-earth,
handing down the Wordless Scripture.
The three-leaved lotus opens the world-leaving cause:
the four-character Buddha — waken the bright mind.
Amitābha Buddha!
The four-character Buddha — waken the bright mind.

To the tune "Jade Lotus Song":

Śākyamuni Buddha, Śākyamuni Buddha:
eighteen kalpas holding the Sahā;
the muni treasure smelted round and whole;
five-leaved lotus, six-character Buddha:
continue the passed-down lamp — ascend to utmost joy.

To the tune "Red Lotus Lyric":

Maitreya honored, of the age to come,
holds up the flower, continues the lamp:
nine-leaved golden lotus, the ten-character scripture.
The golden lamp appears — surpass common and holy!
Amitābha Buddha!
The golden lamp appears — surpass common and holy!

To the tune "Jade Lotus Song":

Old Heaven's Truth, old Heaven's Truth
thinks upon his sons and daughters, and the tears stream down:
"Day upon day at home they call me, ask and ask again —
turn your hearts back early! Press on with the work!
At the Dragon Flower assembly, come home; settle self and destiny."

Chapter Fourteen — Five Patriarchs Take Up the Course — 五祖承行品第十四

The scripture says: Now, as for "five patriarchs take up the course" — wu, five, is metal, wood, water, fire, earth; zu, the patriarchs, is the five patriarchs holding the utmost; cheng, to take up, is the ripening of the ten thousand things; xing, the course, is the coming-forth of the five phases. This is the five patriarchs taking up the course.

It is the Unborn Old Mother who with the one [breath of the] Former Heaven runs through the ten thousand numina. By the five quarters and the five [phases], the five patriarchs come forth, and the five grains nurse the flocks of the living. The five patriarchs who take up the course are Zhou, Han, Tang, Song, and Ming, coming forth by the five seasons of metal, wood, water, fire, and earth — every one commissioned by the Ancient Buddha of the homeland, holding the utmost, wielding heaven-and-earth.

By the east, jia-yi wood, the season of spring: the Ancestor of Zhou held the utmost and governed the world, and left the hanging grains — every fruit that hangs from a stem: peach, apricot, apple, pear, fruit, plum-blossom plum, damson, persimmon, areca, and the stone-fruits; the immortal peach as host, the apple as guest. Treasures such as these are named the herbal elixir, nourishing humankind. These are the hanging grains; and such are the people of wood-destiny.

By the south, bing-ding fire, the season of summer: the High Ancestor of Han held the utmost and wielded the age, and left the wrist grains — the gourds and greens of trailing vine: cucumbers of east, west, south, and north, greens, ground-gourds, silk-gourds, fragrant gourds, bottle-gourds, ladle-gourds; the eastern melon as host, the western melon as guest. People eat the herbal elixir; these are the people of fire-destiny, and these are the wrist grains.

By the west, geng-xin metal, the season of autumn: the High Ancestor of Tang held the utmost and governed the world, and left the horn grains — every bean that bears a pod: blue, red, yellow, white, black, tea-brown, flat, green, cow-pea, silkworm bean, vetch, sword-bean; sesame as host, cotton as guest. These treasures nourish the living. People eat the herbal elixir; these are the people of metal-destiny, and these are the horn grains.

By the north, ren-gui water, the season of winter: the Grand Ancestor of Song held the utmost and wielded the age, and left the leaf grains — every vegetable of leaf: blue-greens, yellows, whites, mustard, reds, beet-greens, turnip-greens, lettuce, garland-daisy, celery, radish; the yellow sprout as host, the white cabbage as guest. Treasures such as these nourish humankind; these are the people of water-destiny, and this is what is called the leaf grains.

By the center, wu-ji earth, the fifth season: the Grand Ancestor Zhu held the utmost and wielded the age, and left the ear grains — every rice and grain is named of the ear: non-glutinous rice, long rice, panicled millet, glutinous millet, broomcorn, sorghum, wheat, spiked barley, connected barley, buckwheat, golden millet, foxtail millet; non-glutinous rice as host, wheat as guest. The Ancient Buddha left the five grains to nourish humankind: these are the ear grains. And the Unborn, unwilling to lay down her mercy, left besides the root-continuing things: mountain-yam, fresh ginger, sweet-dew root, gen-sprout, taro, winter bamboo-shoot, reed-sprout, and the red lotus-root of the pool — all things that continue by the root belong to the central wu-earth. People eat the herbal elixir; and such are the people of earth-destiny. The bright-hearted and knowing should requite the Ancestor's grace: such are the good.

The gatha says:

Three Buddhas in turn hold heaven-and-earth;
five patriarchs hold the utmost, governing the five phases;
they left metal, wood, water, fire, earth,
to bring forth the ten thousand things and nourish humankind.

The Ancestor of the Infinite, many in transformation, can beget all things:
transforming the three Buddhas, dividing the five patriarchs, wheeling heaven-and-earth;
leaving metal, wood, water, fire, earth — begetting, conquering, ruling, changing —
by the five phases dividing the four seasons: spring, summer, autumn, winter.

By the east, jia-yi wood, the treasure-store is broken open:
the King of Humankind rules the spring season, wielding heaven-and-earth;
the Ancestor of Zhou left the hanging grains to feed the ten thousand kinds:
the people of wood-destiny eat the herbal elixir — see nature, brighten mind.

By the south, bing-ding fire, the treasure-house is opened wide:
the Copper-Wheel King rules the summer season, wielding heaven-and-earth;
the High Ancestor of Han left the wrist grains to feed the men and women:
the people of fire-destiny eat melon and fruit — waken and brighten the mind.

By the west, geng-xin metal, the treasure-store is opened through:
the Silver-Wheel King rules the autumn season, running through heaven-and-earth;
Shennong sat governing the five grains, nourishing the great assembly:
the people of metal-destiny eat the herbal elixir — liberation brightens the mind.

By the north, ren-gui water, the treasure-store is opened bright:
the Iron-Wheel King rules the winter season, wielding heaven-and-earth;
the Grand Ancestor of Song left the leaf grains to feed both you and me:
the people of water-destiny eat their greens — requiting the four graces.

By the center, wu-ji earth, the treasure-store is broken open:
the Golden-Wheel King rules the prefecture of earth, wielding the Middle Palace;
the Grand Ancestor Zhu left the ear grains to nourish the great assembly:
the people of earth-destiny eat the five grains — requiting the Buddha's deep grace.

The Unborn Mother put forth mercy, the Former Heaven running through:
in wu-ji earth grows the numinous root, transforming without end;
vine and hanging, horn and leaf, ear-grain, wheat, sesame, rice:
wu-ji earth begets the ten thousand things, to save and ferry the living.

At the first, people ate of earth, nourishing life, passing their days;
down to now, earth eats the people — the life restored, returned to the root.
The bright of heart have pierced the wondrous working of Buddha and Patriarch:
know the Buddha's grace; requite the Ancestor's grace; requite the grace of Heaven.

Three Buddhas hold the teaching, wheeling heaven-and-earth. Five patriarchs, by the five phases, hold the utmost and govern the world, each showing forth his marvel. The bright of heart requite the Ancestor's deep grace: the five grains come forth, nursing the people of the wide earth.

Wheat, sesame, rice, and bean;
vine and creeper, kudzu, root of greens:
the Buddha left the true five grains
to nourish the people of the wide earth.

To the tune "The Alan Buddha of the Five Quarters":

Eastward-o, east comes, east within east:
the east's jia-wood — grace comes forth. Amitābha Buddha!
— Amitābha Buddha, how do you know grace comes forth?
— Immortal peaches, immortal fruits, offered to the World-Honored. Amitābha Buddha!
— Amitābha Buddha: immortal greens offered to the World-Honored; immortal greens offered to the World-Honored; taste the true fruit and waken the bright mind. Amitābha Buddha!
— Amitābha Buddha, how do you know the wakened mind?
— Eat of the holy fruit and come home. Amitābha Buddha!
Amitābha Buddha!

Southward-o, south comes, south within south:
the south's bing-fire smelts yin and yang. Amitābha Buddha!
— Amitābha Buddha, how do you know it smelts yin and yang?
— What people eat of melon and fruit is golden elixir. Amitābha Buddha!
— Amitābha Buddha: the melon and fruit I taste first; the melon and fruit I taste first; the beggar-child finds the treasure and it is transmuted to golden elixir. Amitābha Buddha!
— Amitābha Buddha, how do you know it is golden elixir?
— Day without night it puts forth its fine ray. Amitābha Buddha!
Amitābha Buddha!

Westward-o, west comes, west within west:
the west's geng-metal carries tidings. Amitābha Buddha!
— Amitābha Buddha, how do you know it carries tidings?
— The Patriarch left the sesame, and I eat first. Amitābha Buddha!
— Amitābha Buddha: waking, I eat first; waking, I eat first; taste the savor — the Master's spring. Amitābha Buddha!
— Amitābha Buddha, how do you know the Master's spring?
— Pierce the holy purpose and reach home. Amitābha Buddha!
Amitābha Buddha!

Northward-o, north comes, north within north:
the north was ever ren-gui water. Amitābha Buddha!
— Amitābha Buddha, how do you know ren-gui water?
— It wheels heaven-and-earth and puts forth wisdom. Amitābha Buddha!
— Amitābha Buddha: day and night it puts forth wisdom; day and night it puts forth wisdom; the golden liquor returns to elixir and reaches home. Amitābha Buddha!
— Amitābha Buddha, how do you know it reaches home?
— The four marks joined in harmony put forth their shining. Amitābha Buddha!
Amitābha Buddha!

Centerward-o, center comes, center within center:
at the center sits firm the Old Unborn. Amitābha Buddha!
— Amitābha Buddha, how do you know the Old Unborn?
— She brings forth the five grains and nourishes humankind. Amitābha Buddha!
— Amitābha Buddha: the five grains nourish humankind; the five grains nourish humankind; to know grace and requite grace — that is to be human. Amitābha Buddha!
— Amitābha Buddha, how do you know one of her own?
— When the true person goes forth from the aperture and bears witness to the golden body. Amitābha Buddha!
Amitābha Buddha!

To the tune "Clear River Prelude":

Five patriarchs took up the course and left the five grains,
their pattern divided among metal, wood, water, fire, earth.
Zhou, Han, Tang, Song, Ming:
five seasons, the count of the heavens' circuit.
Buddhas of the five quarters beget the ten thousand things,
and feed the men and the women.
Buddhas of the five quarters beget the ten thousand things,
and feed the men and the women.

Chapter Fifteen — The Reed Elder's Pointing-Staff — 蘆伯點杖品第十五

The scripture says: Now, as for "the Reed Elder's pointing-staff" — lu, the reed, is the reed-sprout piercing the knee; bo, the elder, is the parting of the grasses to seek the root; dian, to point, is the pointing-through of Kunlun; zhang, the staff, is the staff of the Buddha's own bearing. This is the Reed Elder's pointing-staff.

The Unborn Father-and-Mother of the old homeland, putting forth great mercy, broke open the treasure-store of the Heavenly Origin, took out treasures of every kind, and gathered them in the Dipper-Capital Palace, waiting only for the bonded who enter the holy. And the Old Patriarch Gong-Chang, in his place of pure dwelling, sat cross-legged, fixed the jade formula, the six gates shut fast, turning the light and shining it home, eyes set on Kunlun; he sent forth the true person, went out from his own aperture — one spring, one bound, gathering back, sending forth — and came in his own person to the homeland and saw the Unborn Ancestress-Mother.

His bows made, grief rose in him, and vexation, sighing and sorrow. The Mother asked: Why do you grieve? Gong-Chang answered: Your child in the East Land finds it hard to ferry the living. How shall I transform humans and gods? To speak it before the holy: they are truly hard to ferry. The lineage-gates of every house are full of foxes borrowing the tiger's majesty — glib talkers, practiced arguers, whose every word sounds like the Way — and they do not believe the right Law of the Latter Heaven. When shall the gathering be complete and the fruit concluded? What day shall my vow be filled, that I may return to the palace? What wondrous Law shall I teach, to bring people out of bitterness? I look to the Old Mother: one great mercy — let the holy mirror search it through!

The Mother said: Gong-Chang, do not be troubled. The Mother gives you ten portions of the pointing-staff, ten keys, ten kinds of true words, ten portions of the spoken formula, ten steps of practice — each with its step and place, each with its square inch, each with its pointing-hand, each with its use. I hand these ten steps of practice to Gong-Chang: take them down with you, and the great matter of the Latter Heaven can be finished; then can the three assemblies of the Dragon Flower be attended.

The first key, the key of the Undivided Origin: it points open the dark pass of the Dipper-Capital, the road by which the body goes forth. The second key, the Heaven-Piercing key: it points open the holy six gates, putting forth great shining light. The third key, the Numinous-Sprout key: it points open the eight trigrams — yin and yang made known. The fourth key, the Dharma-Wheel key: it opens through the nine locks — in the nine palaces the self at rest. The fifth key, the Round-Brightness key: it points open the Buddha-gate — the wisdom-eye opened wide. The sixth key, the Former-Heaven key: it points forth the three bodies, revealing the round brightness. The seventh key, the White-Cloud key: it points open the four marks — the body divided, transforming. The eighth key, the Golden-Light key: it points open the five eyes — piercing alone through the emptied aggregates. The ninth key, the Heavenly-Origin key: it points open the six powers — the holy vista of the homeland. The tenth key, the Vajra key: it points through the five aggregates — the empty body comes forth.

First I give you the four-line wondrous gatha; the work of the four marks; the true incense of the four seasons; the four households of the gate. Open, shut, keep, guard; the ten-character Buddha-name; the nine-leaved lotus scripture; the three refuges and five precepts; the ten steps of practice; the good spirits of the dharma-guard; the living trade of going forth. The Mother hands the ten great points to my child; Gong-Chang, take them down, come secretly to the East, transform and profit humans and gods, and gather in the ten thousand patriarchs in peace.

These are the tidings of the Latter Heaven, which a thousand saints have not transmitted, which the Buddhas have not spoken, for fear the true words leak. The Way may not be lightly handed on: lightly handed on, it profits nothing; let it leak, and the body is lost; let the mouth slip, and the life is lost. Look at the ground before you sow: the grain sets by the Three Vehicles. Be careful — careful! The Ancient Buddha and the Ancient Mother of the homeland have ten thousand kinds of true treasure to save the living; only, the living are thin in blessing and cannot carry them. Where the bond is met, ferry again.

For all the great good-and-knowing of every gate — the glib talkers, the practiced preachers — theirs is but a samādhi of the lips. At the last act of all, it is hard to bring to hand. And even the earlier heaven's ground-breaking practice — gaze fixed on the one needle, the way of the dark deep — the boat-steering knowers of all-under-heaven can scarcely fathom the Ancient Buddha's holy purpose. The last tidings: the ten thousand dharmas take refuge; a thousand gates and ten thousand doors all return to one place; one Buddha comes into the world, one ship ferries all. Come to that ground, and there is no telling-apart any more.

And again it is said:

The Reed Elder's pointing-staff pierces the three mysteries,
points through Kunlun, the heaven beyond heaven:
suddenly is revealed the face of the bonded —
one wheel of bright moon shining in mid-heaven.

The gatha says:

This key is not counted in years:
from the beginningless the Ancient Buddha passed it down;
Gong-Chang received it in person and hands it to the world:
lamp from lamp continued, ferrying the bonded.

The Patriarch Gong-Chang in the world hands on the formula, points the dark:
he gathers the origin-people into the holy assembly to see Heaven's Truth,
hands on the practice, the West-Come Purpose, the Reed Elder's pointing-staff:
receive the keys, receive the points, and gain the brightened mind.

The first step points the Dipper-Capital: the pass opens, the aperture unfurls;
the second step points the six gates: great shining light put forth;
the third step points the eight trigrams: yin and yang made known;
the fourth step points the nine palaces: wondrous pattern without end;
the fifth step points the Buddha-gate: the wisdom-eye opened wide;
the sixth step points the three bodies: the round brightness revealed;
the seventh step points the four wisdoms: the body divided, transforming;
the eighth step points the five eyes: common and holy seen through;
the ninth step points the six powers: the homeland's holy vista;
the tenth step points the emptied aggregates: split open, the body divided.

These are the Ancestor's house's ten great points:
of the good-and-knowing of every gate, how many have heard of them?
But let one meet the holy point of the Latter Heaven,
and it out-argues all under heaven, splits open the side-gates.
If an imperial-womb child has the bond and the portion,
one touch of the true formula, and they gain ascent.

All rests on you: fix the jade formula, gaze into emptiness, sit still;
clench the teeth, lift the breath, wheel round the clear wind;
shut the gate of calamity, roll the bamboo blind, turn the light and shine it home;
gather the Former Heaven, the water of Caoxi, and moisten the heart empty.
Half-close the eyes, gaze upward — the Western Ox watches the moon;
the moon at heaven's edge; gaze downward — dredge the moon from the sea-floor.
At the sea-floor this mud ox turns its body and climbs;
walk the Middle Palace, smelt water and fire, straight up Kunlun.
Come to the upper vehicle, this origin-spirit must seek the way forth:
sudden — hear in the Dipper-Capital Palace one crash of thunder!
The pass opened, the aperture unfurled, the origin-spirit appears,
ever holding and reciting the Wordless Scripture in fine, subtle, numinous tones.
Whoever can recite this sound of the Buddha returns home, owns the Ancestor;
send it forth, gather it back — see the nature, brighten the mind.
The King within the Law, in the Hall of the Void King, the dharma-wheel ever turning:
to return home, you must still have the Ancestor's key open the way.

The Old Patriarch Gong-Chang hands down and expounds the practice: the key goes to open through; the pass opens, the aperture unfurls; split open, the body divided; the mud ox overturns the sea, straight up Kunlun; one crash of thunder shakes open the Dipper-Capital Palace.

Ten keys, ten steps of work;
ten kinds of pointing-staff the Patriarch left as the course;
ten portions of true words, ten kinds of use;
ten steps of practice, pointing forth the empty body.

To the tune "Sunk at the Sea-Floor":

The Old Ancient Buddha's treasures are many:
he handed down the golden alms-bowl;
he points through Kunlun, laughing aloud —
rescued from the sea-floor, the origin-spirit appears:
in the age to come, a Buddha.

The Old Unborn hands down the practice:
a course of ten steps,
ten portions of pointing-staff, ten kinds of course,
ten keys passing through common and holy:
life continued for ever.

The Patriarch Gong-Chang received the pointing-staff;
all-under-heaven it is spread abroad,
ferrying awake the imperial-womb, home to the homeland,
to keep company with Heaven's Truth in wandering joy:
never again to think on the common.

The bonded receive the practice:
see the nature, brighten the mind;
the rescued bonded walk the Middle Palace;
the pass opens, the aperture unfurls, the dharma-wheel turns:
chanting the true scripture.

Chapter Sixteen — The Patriarchs Continue the Lotus Line — 祖續蓮宗品第十六

The scripture says: Now, as for "the patriarchs continue the Lotus line" — zu, the patriarchs, is patriarch to patriarch handed on; xu, to continue, is the flame continued in the Chan line; lian, the lotus, is the Lotus line joined on; zong, the line, is the true line of the wondrous purpose. This is the patriarchs continuing the Lotus line.

Think back to the beginning: there was the Holy Ancestor of the Infinite, who fathomed the root-line to its depths and brightened the Buddha's heart-seal — patriarch to patriarch handed on, each with his line of descent. At the assembly on the Numinous Mountain, together with the Holy Ancestor of the Supreme Ultimate, he subscribed the Lotus line, and together they vowed the good vow. Afterward the Holy Ancestor of the August Ultimate fathomed the Sudden line and brightened the Buddha's heart-seal; within the plate of heaven, together with the Measureless Ancestor, he fathomed the Dark line, and together they vowed the good vow. Afterward the Dharma-King Stone-Buddha fathomed the Bright line and brightened the Ancestor's heart-seal; at Shadowless Mountain, together with the Old Ancestor of Heaven's Truth, he subscribed the Lotus line, and together they vowed the good vow. He fathomed the Nature line and brightened the Ancestor's heart-seal; at the holy ground of the Center, together with Sister Zhang of the Kingfisher Flower, he subscribed the Lotus line, and together they vowed the good vow. She fathomed the Heart line and brightened the Ancestor's heart-seal; at the holy ground, together with the Old Patriarch Gong-Chang, she subscribed the Lotus line, and together they vowed the good vow. He fathomed the True line and brightened the Ancestor's heart-seal; in the world, together with the three lineages and five branches, the nine poles and eighteen limbs of head-officers, he subscribed the Lotus line, and together they vowed the good vow — joining on the Nature line, brightening the Ancestor's heart-seal, each steering a golden ship to ferry people, each founding a lineage-gate, each with its line and branch, each with its name and title.

Now hear: under the assembly of the Infinite were twenty-four patriarchs continuing the Lotus line, transmitting the Law in the Buddha's stead, upholding the line, unfolding the teaching, transforming and profiting humans and gods. Continuing under the assembly of the Supreme Ultimate were thirty-six patriarchs continuing the Lotus line, transmitting the Law in the Buddha's stead, upholding the line, unfolding the teaching, transforming and profiting humans and gods. Continuing under the assembly of the August Ultimate were forty-eight patriarchs, transmitting the Law in the Buddha's stead, upholding the line, unfolding the teaching, transforming and profiting humans and gods. Continuing under the assembly of the Measureless Ancestor were the Five Patriarchs and Seven Perfected continuing the Lotus line, upholding the line, founding the teaching, seeking out and transforming humans and gods. Continuing under the assembly of the Stone-Buddha Patriarch-King were the head-officers of the Three Flowers and Five Leaves, continuing the Lotus line, transmitting the Law in the Ancestor's stead, unfolding the teaching, upholding the line, seeking out and transforming humans and gods. Continuing under the assembly of the Ancestor of Heaven's Truth were the head-continuers of the Ten Vehicles, continuing the Lotus line, transmitting the Law in the Ancestor's stead, unfolding the teaching, upholding the line, seeking out and transforming humans and gods. Continuing under the assembly of Sister Zhang of the Kingfisher Flower were the Ten Goodnesses, great dharma-guardians, continuing the Lotus line, transmitting the Law in the Ancestor's stead, unfolding the teaching, upholding the line, seeking out and transforming humans and gods. Continuing under the assembly of Gong-Chang are the Red Plum lamp-continuers: the leaders of the bonded; the general leaders of the assembly-masters; the general assembly openers; the assembly heads; the incense heads; the imperial-womb sons and daughters under the assembly; the knowing ones of every rank who have received the Law — all of them can continue the Lotus line, transmit the Law in the Ancestor's stead, unfold the teaching, uphold the line, seek out and transform humans and gods.

They wait only for the last act of all, when each bears witness to a holy fruit at the utmost head — Three Vehicles, Nine Grades, grade differing from grade — together aiding the holy work of the age to come. Even the Three Teachings and the Nine Streams, the various masters and hundred schools, all continue the lines of Buddha and Patriarch; even the common households of all-under-heaven each continue their ancestral line, unextinguished to this day; and the Ancestor's teaching flows on and flourishes. At the last act of all, all come to the Central Heaven, the Central Land, to own the Ancestor and return to the root, to be registered and inscribed by name: Of whose house are you a worthy? In what line, what branch? What limb, what pole? Who is your five-phase master, from whom you received the Law? Whoever has joined the Lotus line stands then in the upper grade; whoever has not, hardly attends the three assemblies of the Dragon Flower. Of this there is more to say hereafter.

Three Buddhas left the ancient Lotus line;
five patriarchs joined it on, down to this day.
Three lineages, five branches, brightly spilled and shown;
nine poles and eight limbs I tell out to you.

The Ancestor of the Infinite, first of all, founded and set the world:
from Pangu to this day he planted the root-line;
on the Numinous Mountain, facing the Buddhas, together they vowed the vow:
there were twenty and four patriarchs continuing the Lotus line.

The Ancestor of the Supreme Ultimate brightened the heart-seal, transforming the three realms everywhere;
he wakened the emptied heart, left the Chan line, continuing the Lotus line;
on Snow Mountain six years of pains — in truth he mounted right awakening:
there were thirty and six patriarchs continuing the Lotus line.

The Ancestor of the August Ultimate brightened the heart-seal, held the utmost, held the teaching;
by the Former Heaven he shaped the later sign — the One-Character Sudden line;
on Mount Sumeru, facing the Buddhas, together they vowed the vow:
there were forty and eight patriarchs continuing the Lotus line.

The Measureless Buddha brightened the heart-seal, broke open the treasure-store;
he perfected the Way of the golden elixir and left the Dark line;
on Mount Wudang he raised the place of the Way — the immortal host to assembly:
there were the Five Patriarchs with the Seven Perfected continuing the Lotus line.

The Stone-Buddha Ancestor brightened the heart-seal — the wooden man opened the Way;
he fathomed the West-Come Purpose and left the Bright line;
at Shadowless Mountain he steered the dharma-ship, name buried, ferrying all:
there were the Three Flowers and the Five Leaves continuing the Lotus line.

The Ancestor of Heaven's Truth brightened the heart-seal, pierced common and holy;
on the far shore he ferried the origin-people and left the Nature line;
at Three-Teachings Mountain he hid the holy body, the true scripture secretly shaping:
there were the Ten Vehicles, great dharma-guards, continuing the Lotus line.

The Kingfisher-Flower Ancestress brightened the heart-seal, upheld the line, unfolded the teaching;
at the Central ground she transformed the worthy, passing the lamp in the Buddha's stead;
at Phoenix Mountain she left the Heart line, setting hand beside hand to aid the Way:
there were the Ten Goodnesses, great head-officers, continuing the Lotus line.

The Ancestor Gong-Chang brightened the heart-seal, opened through the ten thousand dharmas;
the Ancient Buddha's West-Come Purpose he subscribed as the True line;
at Tu'er Mountain he continued the Red Plum — together they vowed the vow:
there are the three lineages with the five branches continuing the Lotus line.

All Buddhas and bodhisattvas left the true line: patriarch after patriarch continued the passed-down lamp. At the three assemblies of the Dragon Flower, every one has a place to rest. Which line, which branch — say it out plain and clear: a thousand gates and ten thousand doors must all continue the Lotus line.

On the bodhi far shore stand the three lineages;
Nanyang's nine poles, eighteen parts;
in the Central Plain is set the Dragon Flower assembly:
Three Vehicles, Nine Grades, continuing the Lotus line.

To the tune "Thrush Prelude":

The Buddhas of the three ages raised the place of the Way;
the five patriarchs, holding the utmost, continue the passed-down lamp.
The joy of it! — the Three Flowers and Five Leaves,
the lines and branches, the Buddha-names:
every ancestor of the origin with root and practice,
every one a dharma-ship steered steady:
the True line ferries the worthy and good.
Return to root and destiny; attend the Dragon Flower:
may we meet there!

Old Gong-Chang calls the head-officers:
hear now the Patriarch hand down the heart-seal.
The joy of it! — three lineages, five branches,
each showing forth their powers:
we come now to seek out the origin-people,
dividing nine poles and eighteen limbs, fixing the Lotus line:
assembly on assembly with its wondrous use.
Attend the Dragon Flower: may we meet there!

At the Dragon Flower assembly the Three Vehicles are examined:
at the Nine-Yang Pass no favor is shown.
The joy of it! — the roll-check matched aperture to aperture,
the practice questioned through:
"I ask you — of whose house are you?
Tell me out plain and clear:
in which line is your Dark line continued?"
Attend the Dragon Flower: may we meet there!

The Patriarch Gong-Chang hands down the practice:
one touch of the true formula — the cause of going forth from the world.
The joy of it! — the pass opened, the aperture unfurled,
dredging the moon from the sea-floor, walking the Middle Palace,
straight up Kunlun:
nature and life meet in one place;
the Nature line — one ringing crash — surpasses common and holy.
Attend the Dragon Flower: may we meet there!

Chapter Seventeen — The Patriarchs Contend with Treasures — 諸佛鬥寶品第十七

The scripture says: Now, as for "the patriarchs contend with treasures" — zhu, the many, is the lineage-gates of every house; zu, the patriarchs, is the patriarchs showing forth their holiness; dou, to contend, is each displaying their power; bao, the treasures, is the ten thousand treasures come forth. This is the patriarchs contending with treasures.

At the first of things, the Old Ancient Buddha, in the homeland, in the Dipper-Capital Palace, broke open the treasure-store of the Heavenly Origin, and ten thousand treasures came forth. He gave those treasures into the keeping of the Peacock Bright-King Buddha, to hold in the deposited treasury. And the Unborn Old Mother, with all the Buddhas, scattered the true treasures among all Buddhas, all patriarchs, all great bodhisattvas, the arhats and holy monks, the perfected of the bright mountains and cavern-prefectures who possess the Way, immortals, Buddhas, star-patriarchs, the ninety-six hundred-million of the imperial womb, the lineage-gates of every house, the worthy sons and daughters — each received one original holy treasure, to go to the East Land, men and women, and dwell in the world.

Before they went down from the Numinous Mountain, the Unborn Mother said: You receive my true treasures. Watch over them with care; do not lose your capital. If you would return to the homeland, bring the original holy treasure with you. Lose the true treasure, and hardly shall you see the Unborn. Cultivate and refine the round brightness, and return together to the old village. — The charge given, they left the Numinous Mountain and came down to the common world, to the flowering, flowering world of the East Land. They cast into wombs, entered apertures, blundered into the great Vast [Obscurity]; took the vista for real and were bewitched; darkened the former word. They sank their true treasure in the bitter sea, where it could shed no light. Men and women wed; doting on the world, lusting after blossom, glorying wives and providing for sons, day upon day they rushed and toiled. The true treasure lost, there was no returning to the source — hawking their skills, vaunting their cleverness, each flaunting the strength of their arm.

The Ancient Buddha looked on and saw: two streams of tears, a thousand lines. The Unborn Old Mother, day and night, grieved and broken. Then the Peacock Buddha, the Amitābha Buddha, the Dharma-King Buddha, the Wudang Buddha, the Heaven's-Truth Buddha, the Measureless Buddha, together with the Teaching-Lord of Perfect Penetration and the Old Mother Guanyin, came together to the Dipper-Capital Palace, into the presence of the Ancient Buddha and the Unborn, to take counsel.

The Unborn opened her golden mouth and said: Since the first parting, immortals, Buddhas, star-patriarchs, imperial-womb sons and daughters, the lineage-gates of every house, received my true treasures and went to the East Land — and they have sunk into the sea and cannot come home. The last kalpa is all but here: the three calamities upon their heads, the eight hardships pressing in — and they will not be called back. The patriarchs' lives are forfeited; the light of the worthy and holy is squandered. What is to be done?

The Peacock Buddha came forward and said: If the patriarchs are to return home, they must still cultivate and refine the round brightness. If the true treasures are to come home — I petition our Buddha: in the Central Heaven, in the Central Land, before the Treasure-Contest Terrace, let a great assembly of the Dragon Flower be set. Summon by decree the Buddhas of the three realms, the patriarchs, the lineage-gates of every house, the worthies and saints of every house. Today is the audience of ten thousand saints at the source: let all come to the assembly. Let the Medicine Master Buddha carry the tidings; let the Old Dharma-King transmit the command; let the Buddha of Heaven's Truth receive the treasures; ask the Mother of Ten Thousand Longevities to inspect the treasures; appoint the Earth-Flower Mother to register the rolls; and order the Patriarch Gong-Chang to keep the pass. Whoever has a true treasure attends the assembly of the Dragon Flower; whoever has none is driven from the Cloud City. The meritorious rise to the upper grade; the meritless are driven out into the mountains. What is true cannot be counterfeited by exchange; what is false shall not enter the palace gate. The treasured are enfeoffed, entitled, and registered; the treasureless hardly see the Celestial Worthy.

The hymn of praise says:

Inscribed and hung: one golden-character tablet;
the Buddhas of all-under-heaven come to the assembly.
The patriarchs contend with treasures — who is true, who false? —
ten thousand saints at the audience of the source, at the Treasure-Contest Terrace.

The Ancient Buddha in the homeland aches with grief;
the Unborn Old Mother's tears fall in streams:
the patriarchs took the treasures and no word has come —
down to this very day, they have not turned home.

The gatha says:

The Buddhas of all-under-heaven hasten to the Cloud City;
the patriarchs contend with treasures, showing spirit-power.
The golden cock crows three times and all heaven brightens:
each by their true treasure shall see Heaven's Truth.

The Old Ancient Buddha sits the plate of heaven, towering, unmoving;
the Unborn Mother in the Grand August Palace holds the wheel of heaven.
The Peacock Buddha from the first parting broke open the treasure-store;
the Medicine Master Buddha scattered the treasures among the children and grandchildren.
The Measureless Buddha met the assembled perfected, took counsel from the start;
the Old Lord Buddha transmitted the dharma-command, the three realms to know it;
the Buddha of Heaven's Truth set the holy assembly of the Dragon Flower:
all the many patriarchs under heaven contend their treasures' powers.

The Undivided-Origin Patriarch's śarīra treasure — little seen in the world;
the Bodhidharma Patriarch's muni treasure — worth a thousand in gold;
the Former-Heaven Patriarch's golden-elixir treasure — raised grade upon grade;
the Dharma-King Patriarch's dark-pearl treasure — offered with rare power;
the Heaven-Opening Patriarch's millet-grain treasure — attends the Dragon Flower;
the Lord-Metal Patriarch's bright-pearl treasure — who else could match it?
The Golden-Cicada Patriarch's heaven-blazing treasure — he comes to register;
the Chaoyuan Patriarch's hall-guarding treasure — he too shall be inscribed;
the Southern-Pole Patriarch's ten-thousand-longevities treasure — return home, own the Ancestor;
the Northern-Pole Patriarch's Round-and-Sudden treasure — return to charge and root;
the Heavenly-Origin Patriarch's round-brightness treasure — blazing heaven, mirroring earth;
the Long-Life Patriarch's ruyi treasure — of powers rare indeed;
the Five-Yang Patriarch's hook-and-tally treasure — surpassing Buddha and Patriarch;
the Samādhi Patriarch's exquisite treasure — common and holy know of it;
the Cloud-Wind Patriarch's tidings-incense treasure — sealed as the head of all;
the Huizhen Patriarch's heart-seal treasure — nothing it does not pierce;
the Western-Yang Patriarch's holy-vista treasure — no common thing;
the Mingzhen Patriarch's discourse treasure — the road-stages spoken forth;
the Return-to-Source Patriarch has one true treasure of the tidings;
the Shining-Light Patriarch's homeland treasure — offered up to Heaven's Truth;
the Yingchun Patriarch has one holy treasure that passes the barriers;
the Fachun Patriarch's road-pass treasure — handed over to Heaven's Truth;
the Yichun Patriarch has one true treasure, the golden tablet;
the Mingchun Patriarch's five-eyes treasure — offered up to Heaven's Truth;
the Red-Plum Patriarch has one holy treasure of the six powers;
the True-Yang Patriarch's priceless treasure — handed over to Heaven's Truth;
the Jingyang Patriarch has one dharma-treasure of all the Buddhas;
the Return-Yang Patriarch's yin-yang treasure — offered up to Heaven's Truth;
the Bright-Yang Patriarch has one true treasure, the wisdom-pearl;
the Golden-Light Patriarch's Xuanyuan treasure — honored above all under heaven;
the Smoke-Mist Patriarch has one holy treasure, the true scripture;
the Cloud-Mist Patriarch's Lotus-line treasure — offered up to Heaven's Truth;
the Southern-Mist Patriarch has one true treasure, the roll-check;
the Cinnabar-Mist Patriarch's tally-contract treasure — establish destiny, settle self;
the Perfected-Xu Patriarch has one holy treasure of the Heavenly Origin;
the Bodhi Patriarch's body-guarding treasure — by it one sees the Unborn;
the Chengtian Patriarch has one true treasure, warm-and-cool;
the Baosheng Patriarch's heaven-eye treasure — seeing all things plain;
the Xuanyuan Patriarch has one holy treasure, the freed heart;
the Confucian-Child Patriarch's holy-sound treasure — turning the great wheel of the Law;
the Three-Yang Patriarch has one true treasure, the bright moon;
the Pushan Patriarch's heaven-piercing treasure — ten thousand dharmas round and bright;
the Southern Five Patriarchs' gold-testing treasure — rare under all heaven;
the Seven Perfecteds' cinnabar-writ treasure — worth a thousand in gold;
the Golden-Elixir Patriarch's numinous-talisman treasure — able to expel the eight hardships;
the Numinous-Yang Patriarch's cinnabar-drug treasure — the three calamities cannot touch it;
the White-Cloud Patriarch's coral-scepter treasure — nothing to set beside it;
the Gathering-Source Patriarch's Dragon-Flower treasure — handed over to Heaven's Truth.

This then is the Unborn Mother's holy assembly of the Dragon Flower;
this then is the Ten-Thousand-Longevities Mother gathering the treasures home;
this then is the Round-and-Sudden Mother opening the three rounds of selection;
this then is the Earth-Flower Mother registering and inscribing the names;
this then is all the patriarchs under heaven contending with treasures;
this then is the contest of the hundred treasures, each showing spirit-power;
this then is the treasured patriarchs attending the Dragon Flower;
this then is the treasureless patriarchs failing of life unending.

The patriarchs contend with treasures, each showing spirit-power. The Buddhas fell into the common cage; they wait only for the Dragon Flower, to meet in one place. The masters of every house cultivate and refine the round brightness: all hangs on the true treasure — return home, and life continues unending.

The Peacock King Buddha told the root and source,
taking counsel now with the Unborn:
if this treasure be won back to the old village,
the Dragon Flower shall be set at the Center.

The Song of Ten Thousand Treasures:

Song of ten thousand treasures, song of ten thousand treasures — the ten thousand treasures come forth: to whom shall I tell it? The Ancient Buddha broke open the treasure-store: in the cavern of the Former Heaven the treasures are many. The Unborn Old Mother put forth mercy: the original holy treasures she reverently gave to all the Buddhas. Since they took the homeland's treasures, the patriarchs, descending among the common, have dwelt in the Sahā; greedy for grace, doting on love, bewildered deep, they think no more of the homeland, nor of seeing the Ancient Buddha. Come contend with treasures! Come contend with treasures! My true treasure the world has few of — this treasure higher still than that!

The Old Patriarch Gong-Chang can prove the treasures. The Buddhas of all-under-heaven attend the Dragon Flower: who is true, who false, is hard to tell. With the true treasure, well may your name be inscribed; without it, all is forfeit. At the Nine-Yang Pass the rolls are searched: with none to introduce you, who will vouch? Inner treasures and outer treasures are gathered in together. In the Eastern Continent of Purvavideha there is a true treasure, come forth in Aolai Country beyond the Eastern Sea; the divine immortals of the Eastern Sea come to contend their treasures. The Ancient Buddha of the homeland makes the great gathering of the source: the four great continents return to the root betimes. The Queen Mother of the West spreads the Jasper Pool; the Old Lord raises the elixir-refining furnace — the true treasure fears no smelting in the furnace; the Thearch-Lord of Eastern Flower has the chart of raging fire, the chart of the Undivided Origin, the chart of the Heavens' Circuit, the chart of the Latter Heaven, the chart of the Cloud City, the chart of the Ten Thousand Phenomena, the chart of the Bright Mountains, the chart of the Holy Ground, the chart of the Mingled Sea, the chart of the Ten Thousand Treasures. In the Southern Continent of Jambudvīpa there is the register of the Undivided Origin, the register of Ascending Buddhas, the register of Enrollment, the register of the Coiled Dragon, the register of the Lotus Line; the Buddha-Seal treasure, the Western-Yang treasure, the Gathering-Source treasure, the True-Law treasure, the Round-and-Sudden treasure. In the Western Continent of Aparagodānīya there is the Dragon-Maiden scripture, the Assembled-Immortals scripture, the Five-Plates scripture, the Four-Honored scripture, the Three-Bodies scripture, the Four-Wisdoms scripture, the Five-Eyes scripture, the Six-Powers scripture, the Nine-Dragons scripture, the Treasure-Contest scripture. In the Northern Continent of Uttarakuru there is the Golden-Liquor book, the Jade-Liquor book, the Returned-Elixir book, the Heaven-Weeping book, the Golden-Elixir book, the Central-Heaven book, the Heaven-Writ book, the Cycle-of-Sixty book, the Yin-Yang book, the Buddha-Elixir book. In the land of the Buddha-Seal there is Thunderclap Mountain, Mount Sumeru, Shadowless Mountain, Ten-Thousand-Spirits Mountain, Taihang Mountain, Treasure-Gathering Mountain, the Eastern Marchmount, the Southern Marchmount, Western Flower Mountain, Northern Peace Mountain, Kunlun Mountain, Ancient Numinous Mountain, Eastern Numinous Mountain, Western Numinous Mountain, Yellow-Yang Mountain, Golden-Flower Mountain; the Undivided-Origin Cavern, the Sweet-Dew Cavern, the Thousand-Buddha Cavern, the Heaven-Piercing Cavern, the Bodhi Cavern, the Heaven-Flower Cavern, the Golden-Cicada Cavern, the Return-to-Source Cavern, the Cloud-Water Cavern, the Amitābha Cavern, the Turning-Heaven Cavern, the Dark-Pearl Cavern, the Facing-the-Sun Cavern, the Long-Life Cavern, the Round-Brightness Cavern, the Lotus-Flower Cavern; Yingzhou Isle, Red-Isle, Han-Isle, Golden-Sand Isle, Laiyang Isle, Plum-Blossom Isle, Golden-Lotus Isle, Cloud-Gate Isle, Long-Life Isle, Terrace-of-Heaven Isle, Assembled-Immortals Isle, Penglai Isle; the Spring-Yang ground, the Blessing-Yang ground, the Golden-Sand ground, the Dried-Ginger ground, the Central-Han ground, the Unborn ground, the Samādhi ground, the Long-Life ground, the Round-Brightness ground, the Homeland ground, the Ancient-Holy ground, the Three-Hearts ground; the pool of seven treasures, the Purple-Gold pool, the Eight-Virtues pool, the Jade-Liquor pool, the ancient Jasper Pool, the Nine-Lotus pool, the Eight-Treasures pool; the Nine-Eight Treasure Terrace, the Ten-Thousand-Dharmas Terrace, the Ascending-Immortals Terrace, the Nine-Grades Terrace, the Preaching Terrace, the Treasure-Contest Terrace; the assembly of the Three Origins, the assembly of the Flat-Peach, the assembly of the Dipper-Capital, the assembly of Gathering the Source, the assembly of the Jasper Pool, the assembly of the Plate of Heaven, the assembly of the Audience of the Round, the assembly of a Thousand Buddhas, the assembly of the Earth-Flower, the assembly of the Bond of Persons, the assembly of the Lotus Pool — and the assembly of the Dragon Flower, where still we vow to meet.

All Buddhas and all patriarchs contend the hundred treasures; the lineage-gates of every house attend the Dragon Flower — and none yet knows who shall stand and who shall fall. Contend the hundred treasures! The hundred treasures are there. Whoever finds them returns early to the root. Casting into wombs, entering apertures, they lost the true; the true treasure was squandered away. Without the true treasure, how return to the homeland? The Unborn Old Mother — she knows how to find. She finds the bonded and brings them to the Numinous Mountain: at the Dragon Flower assembly they rest their bodies in peace. Whoever would bring this treasure home — before the Treasure-Contest Terrace, come contend it in person!

To the tune "Clear River Prelude":

All Buddhas and all patriarchs come to contend with treasures;
before the Treasure-Contest Terrace each declares their name and title;
every one displays spirit-power;
the Patriarch has the golden-light mantle:
offer the true treasure — attend the Dragon Flower — live long and never age.

Chapter Eighteen — Living Beings in the Last Kalpa — 末劫眾生品第十八

The scripture says: Now, as for "living beings in the last kalpa" — mo, the last, is the multitudes who come at the end; jie, the kalpa, is the kalpa-count, the years of calamity; zhong, the many, is the multitude in peril; sheng, the living, is the living hard put to escape. This is living beings in the last kalpa.

The old Patriarch, suddenly one day, sat still on the meditation couch, cut off the out-breath and in-breath, stilled the numinous breath — nothing going out, nothing coming in — entered one samādhi of dhyāna-stillness, and the empty body came forth: in an instant he was in the homeland, within the Dipper-Capital Palace, in audience before the Unborn Old Mother.

The Mother asked Gong-Chang: The lower quarters stir with calamity — do you know it? — Your child does not know. The Ancestress-Mother said: The last kalpa of the lower-prime jiazi is come. In the xinsi year: famine, drought and flood, and no harvest. In Shandong, a year when people ate people; the people died leaning on walls; husband and wife could not keep faith; father and son were parted. Passing into Northern Zhili, they met famine again, and died. Gong-Chang knelt and asked the Old Mother: When does it mend? — In the renwu year, it might mend and mend well — yet calamity comes again: a year of wasting sickness; mountains shaking, earth moving; the Yellow River's waters surging over, drowning the people; locusts and ruin and confusion; unbroken rains day on day; houses toppling, roofs falling, and nowhere to rest the body. Such is the calamity of the last kalpa — it proves and examines the hearts of humankind. This is the karma heaped up five hundred years: their own deeds, their own reaping; there is no way to remit it. And when the guiwei year comes, pestilence goes abroad.

Gong-Chang spoke again to the Old Mother: How may this kalpa be saved and loosed? The Mother said: The learners of good, meeting calamity, find none; the children of the Way who cultivate the cause, meeting peril, find none. Within this kalpa-count, hearts alone are examined; the good of heart are chosen out. The Buddha sends the dharma-guard to follow them: hour by hour the holy hand shields them; place by place the hanging light protects. Meeting the ill, it turns to luck; meeting peril, it turns to blessing. The Patriarch said: If any guardian harms one imperial-womb child of mine, the guardian then on duty shall be degraded. Gong-Chang knelt in thanks for the Ancestress-Mother's golden mouth and holy word, and asked again: The plague now before our eyes — how shall it be saved?

The Mother said: It can be saved and remitted. I hand you true words and a spoken formula: spread them to the men and women of the wide earth. Every day swallow the Former Heaven's [breath]; every morning gather the sun's essence; breathe it in and bring it home to the belly; wheel it round — wonder without end. Hour by hour ever thus, and plague cannot touch you: there must be the golden-light mantle, and all the gods guard the body. Believe, receive, imperial-womb children, and every one is kept in peace. This is one true talisman of the numinous guard of the body. Charge the men and women of the assembly: wear it at the crown and on the body, and of themselves the three calamities and eight hardships will never touch you. Walking, standing, sitting, lying, lift the thought of the holy purpose. I charge you, Gong-Chang: go to the East Land and save the people. Hold the words spoken among the holy fast in your heart; before ever the calamity stirs, I have told you of it.

Gong-Chang bowed his thanks to the Unborn, gathered back the aggregate-body, and returned from stillness. Before the Buddha he offered incense, set forth offerings in requital of grace, and made his bows to the holy purpose. Then the Patriarch at the Center secretly shaped the numinous writ, and charged the head-officers of the three lineages and five branches, the leaders of the nine poles and eighteen limbs, all to come to the scripture-hall of the Ancestor's purpose and hear the Patriarch hand down the Law.

The Patriarch said: Fix your eyes and gaze into emptiness; hear my charge. Every day at clear dawn, gather the true-One [breath] of the Former Heaven and swallow it into the belly: it garrisons the spirit-lodging, guards life, protects the body. This is one talisman of the golden light: at its greatest it lengthens years and adds life; at the middle it expels calamity and drives off sickness; at the least it steadies the spirit and keeps the lodging. This is the numinous writ that keeps the whole body and guards the life. To all the worthy of the assembly, old and young alike, give the numinous writ for their saving: eighty-four thousand people of the bond may escape the three calamities and put off the eight hardships. Within the walls and without, in inn and road and village, save the origin-people; ferry all the living. — He charged the head-officers: believe, receive, and practice; let each keep it; hold the remembrance and cultivate the practice.

The Mother said: Meeting calamity, there is no calamity; the true Buddha-child, meeting peril, finds no peril. The bonded meet the ill and it turns to luck; the Ancestor of Heaven's Truth turns peril to blessing. When old Gong-Chang meets hardship, he lifts up the Ancient Buddha's name, and the good spirits of the dharma-guard save the bonded. In the last kalpa, were it not Buddha and Patriarch saving, the living of the wide earth would come to nothing.

The Unborn Old Mother sent forth the numinous writ
and saved a hundred and eight thousand;
the three calamities do not stain the imperial-womb child;
the eight hardships do not touch the grandchildren of the Nine Gates.

The gatha says:

In the lower-prime jiazi the Patriarch came East;
in the guiwei year there stands a calamity-star;
the Ancestress-Mother with her own hand bestowed the numinous talisman:
Gong-Chang in the land of Yan saves the bonded.

The Patriarch Gong-Chang sat upright on the meditation couch,
entered one samādhi-stillness, walked the holy, returned to the palace —
nothing out, nothing in: where then had he gone?
In an instant he had come to the Ancient Buddha's Thunderclap.

In the homeland he had audience of the Unborn Old Mother;
the Old Unborn put forth mercy and told the causes:
the last kalpa of the lower-prime jiazi is come —
in xinsi, no harvest: the black-haired people starve.
In the last years a hundred calamities descend together:
famine years, waters flooding; father and son parted.
This calamity-star, place after place — the people are to die;
in guiwei, when the three xin offend, pestilence goes abroad.

Gong-Chang said: I, your disciple, cannot know —
if this kalpa-count arrive, how shall the living be saved?
He knocked his head to the Unborn, begged mercy: how loose it? —
The Mother said: I send down the numinous talisman to save the people.
If one is an imperial-womb child: meeting death, no death;
if one is a true Buddha-child: the eight hardships do not touch.

The Patriarch Gong-Chang knelt in thanks to the Unborn Old Mother;
the words spoken among the holy, told true, he held fast in his heart.
He handed them to the three lineages and five branches, the head-continuers of every house;
each head appeared, to receive the calamity-remitting writ.
Obey the Patriarch's word — gather the Former Heaven, and the three calamities do not stain;
recite the true Buddha, the golden-light mantle, and the eight hardships do not touch.
In village, inn, and hamlet, men and women held the holy purpose with care,
and a hundred and eight thousand people of the bond were saved.

The Patriarch charged the head-officers: devout of heart and purpose,
lift the practice, shut the six gates, and hardship leaves the body.
And if the body meet with hardship, call up the holy purpose:
of itself the Buddha's mercy remits the calamity-star.
Say: the three calamities do not stain the imperial-womb sons and daughters;
say: the eight hardships do not touch the origin-people of the Ancestor's house.

In the lower-prime jiazi, the living meet the last kalpa. In guiwei stands the calamity-star; pestilence goes abroad — how shall they flee alive? The Unborn in mercy scatters everywhere the numinous writ; the Old Patriarch Gong-Chang rescues the people of the bond.

In guiwei stands a calamity-star;
the Patriarch went walking among the holy;
he received in person the numinous talisman and brought it:
to rescue the people of the bond.

To the tune "Cascading Golden Coins":

The last-kalpa years — bitter unto death!
Under all heaven, tumult on tumult:
drought and flood, no harvest, and sickness besides;
famine — people starve to death;
famine — people starve to death;
good kin no longer darken the door.
O my Buddha!
The heaven-plague goes abroad, and life is hard to flee!
The heaven-plague goes abroad, and life is hard to flee!

The last-kalpa years — bitter with calamity!
Deluded living beings — rest your crooked hearts:
the piled kalpas' grievances are ranged out from heaven.
In this present life you meet the plague-calamity;
in this present life you meet the plague-calamity;
caught in the kalpa-count, grieving and bitter.
O my Buddha!
I urge you, early, early — keep the fast and the precepts!
I urge you, early, early — keep the fast and the precepts!

Old Gong-Chang walked the homeland,
knocked his head to the Old Mother, told the root and source:
the people of the lower quarters lie in calamity.
The Old Unborn sent forth the true word;
the Old Unborn sent forth the true word:
the virtuous shall not meet ruin.
O my Buddha!
One numinous talisman remits the calamity-wall!
One numinous talisman remits the calamity-wall!

The Patriarch Gong-Chang scatters the numinous writ,
saving the people of the bond:
for each person one sheet, to expel calamity and sickness.
The imperial-womb child — calamity does not touch;
the imperial-womb child — calamity does not touch;
gather the Former Heaven; wheel the true scripture.
O my Buddha!
The Old Ancestor of Heaven's Truth answers with power!
The Old Ancestor of Heaven's Truth answers with power!

To the tune "Clear River Prelude":

In the last-kalpa calamity years the living suffer:
those stricken with the plague past numbering —
no matter lean or fat,
no telling man from woman:
caught in the kalpa-count, life broken and lost, the body masterless.

The Old Patriarch Gong-Chang scatters the numinous talisman:
for every person one writ, swallowed into the belly.
Believe, receive — the calamity-star remitted;
wheel it round — the plague never met:
one by one they shed the three calamities, outliving death.

Obeying the Buddha's decree he shaped the numinous talisman,
to rescue the men and the women of the wide earth:
meeting the Buddha, the life kept whole;
wearing the talisman, the plague expelled;
crown the talisman, wheel the true scripture: the golden light mantles the body.

The Patriarch Gong-Chang charges the imperial-womb children:
to swallow the talisman you must gather the Former Heaven's [breath];
lift the thought of ancient Guanyin;
wheel the West-Come Purpose;
recite the true Buddha — the three calamities remitted — and all give joy!

End of Fascicle Three of the Dragon Flower Scripture.

The Old Patriarch Confucian-Child came secretly among the common,
surname hidden, name buried, in the world of men;
north of Zhao, south of Yan, he spread the holy Way,
at the holy ground of the Three Hearts founding the Central Origin.
He waits only for the cock to crow and the qian-heaven to roar,
for the spring thunder to startle awake the ancient true heaven:
then, at a gallop, the Way at last is spread —
three bright and four dark, the whole gathering of the source.

Chapter Nineteen — Spreading the Way at a Gallop — 走馬傳道品第十九

The scripture says: Now, as for "spreading the Way at a gallop" — zou, to go, is the walking; ma, the horse, is the intention; chuan, to spread, is the making known to all; dao, the Way, is the Way and its virtue. This is spreading the Way at a gallop.

Confucian, Buddhist, and Daoist divide as the Three Teachings, and the sages of the three each have their telling. The Old Lord founded his teaching and spread the Way through the four corners, above and below. Śākyamuni founded his teaching and spread the Way in circuits returning over all. The Sage founded his teaching and spread the Way by stages of the road, at a gallop. Afterward the Confucian-Child Buddha came into the world — the Sage manifest in transformation — spreading the Way at a gallop, circuiting the ranked kingdoms, transforming the foolish into worthies, bringing tidings door by door, seeking out and transforming humans and gods, calling awake the people of all-under-heaven: keep the fast, recite the Buddha, mend evil and turn toward good.

For in the years of the last kalpa the hearts of humankind are cunning and crooked — sly sprites and strange goblins, tricks and schemes by the hundred. The men and women of this age have hearts unfixed: heads up, they plot; heads down, they scheme. In a hundred there is not one of good heart. Therefore the gods of heaven were angered and sent down the three calamities and eight hardships to grind the living — and still they will not turn their heads toward good; still they neither know nor wake. Now the last kalpa is upon their heads, and lest the lives of the living be lost, the Old Ancient Buddha of the homeland, whose heart could not bear it, sent in person the Confucian-Child Buddha down among the common and into the world, to transform all the people of all-under-heaven, that they put off the evil hearts of before — then only come tempered winds and seasonable rains, the state at peace, the people secure. They wait only for the Buddha to come, to receive and gather in those who have the Way — the lineage-gates of every house — that all may attend the great assembly of the Dragon Flower; and the masters of every house are gathered into the scroll of the Dragon Flower, ranked under the One Character. This is spreading the Way at a gallop, the ten thousand dharmas taking refuge, joined to the family manner of the Ancient Buddha.

In the past, the Old Lord set his teaching seated west, facing east, rising in the north and setting in the south, turning the great wheel of the Law, ferrying the way of the immortals, wheeling with heaven. The Buddha Śākyamuni set his teaching seated north, facing south, rising in the east and setting in the west, turning the great wheel of the Law, ferrying monks and nuns, wheeling with heaven. The Sage set his teaching seated east, facing west, rising in the south and setting in the north, turning the great wheel of the Law, ferrying the households of the world, wheeling with heaven. Now the Buddha comes spreading the Way: rising in the south, setting in the north, turning east and returning west, over all heaven and across all earth, wheeling the Non-Doing.

At Putuo of the Southern Sea, half a myriad true monks. In the desert north of the passes, half a myriad cloud-roots. In the Han lands of the Eastern Sea, half a myriad immortals. In Shanxi and Hanzhong, half a myriad ancestral perfected. On the far shore of the Central Origin, half a myriad people of the origin. The Way spread through all-under-heaven, the great wheel of the Law turning: all Buddhas and ten thousand patriarchs meet at the Dragon Flower.

Our Buddha's holy heart is like the sun and moon: there is nothing it does not light. The Sage spreads the Way — from the origin there is only One, going everywhere through heaven-and-earth. The lineage-gates of every house were never of two kinds; only the knowing of each house hold hard to their partial views. The Sage's heart is not of two kinds; only the hearts of the living make distinctions. The head-officers of every house, the fine talkers and able speakers — not one but must take refuge at the last. If they do not take refuge, how shall they attend the Dragon Flower? The sages of the Three Teachings are like the legs of the tripod: lacking one, it is not whole; wanting one, it does not stand. Circuiting and hastening over all, they wheel heaven-and-earth.

The True One says:

The Sage Confucius descended among the common, called the Confucian-Child;
a thousand worthies, ten thousand saints follow close behind.
Zilu and Yan Hui carry the letters and tidings;
Zengzi and Mencius expound the Three Vehicles.
Three thousand disciples are the couriers of the Law;
the seventy-two worthies examine the practice.
Never leaving the raised hall, he ever preaches the Law:
walking, standing, sitting, lying, he turns the wheel of the Law.

The gatha says:

Spreading the Way at a gallop reveals Heaven's Truth,
circuiting the ranked kingdoms, transforming the worthy;
the ten thousand dharmas gathered home to the One Character:
waiting only for the spring thunder's single crash.

In Northern Zhili a true Buddha has appeared;
through all-under-heaven he roams, turning the great wheel of the Law.
The Confucian-Child Patriarch rides his dragon-colt through provinces and prefectures,
with Zilu and Yan Hui following at left and right,
with Zengzi and Mencius coming ahead to lead the road,
and the seventy-two disciples guarding the Sage round about.
Prefecture, province, county set out incense-tables to receive the Buddha-Patriarch;
village, inn, and hamlet raise offerings high to welcome Heaven's Truth.
Gate by gate, door by door, the head-officers take counsel:
invite the true Buddha into the house, and beg a practice of him!
A thousand gates and ten thousand doors, the children of every house
stop his horse's head, kneel on both knees, all begging deliverance:
"Master! put forth mercy — pity your disciples!"
Long they kneel: "If you show no mercy, the living die of grief!"
The Master, glad at heart, opens wide his golden mouth:
one word — "Mercy!" — and all of you gain deliverance.
This then is the last act's spreading of the Way at a gallop;
this then is one sentence that saved ten thousand people.
Knot by knot, place by place, they burn incense, lay offerings;
village by village, hamlet by hamlet, they come to see the true person.
One Buddha forth, ten thousand Buddhas forth — all Buddhas come into the world;
one patriarch forth, ten thousand patriarchs forth — all patriarchs descend.
One patriarch true, ten thousand patriarchs true — all patriarchs perfect the Way;
one person true, ten thousand persons true — all persons become true.
Under all heaven the heads of every gate are as people in a dream:
were it not the true Buddha saving, where should they rest?
The Confucian-Child Buddha roamed all-under-heaven three years, spreading the Way;
the ninety-six not yet complete in number, he gathered in the lower vehicle.
He gathered some children of the lower vehicle; all Buddhas guarded the Law;
he set officers to carry canopy and fan, escorting the Buddha's person.
And when, at its hour, the cock-king crows, all Buddhas will wake:
the Buddha of Heaven's Truth, the Law of ten thousand dharmas — the Dragon Flower comes to meet.

The Ancient Buddha, Heaven's Truth: ten thousand elders turn to the Ancestor. At a gallop he spreads the practice; on the white dragon-colt he teaches and unfolds the Three Vehicles. Over all heaven and across all earth, the dharma-gate of the One Character: a thousand gates and ten thousand doors lay out offerings to receive Heaven's Truth.

The Confucian-Child descended among the common to ferry the living:
"I salute the imperial-womb — turn your hearts back soon!
Within one letter enclosed, the family tidings are sent:
at the three assemblies of the Dragon Flower, may we be joined."

To the tune "A Letter Enclosed":

The Buddha of the Three Teachings: one letter enclosed,
sent to the good-and-knowing of all-under-heaven.
The hour of spreading the Way at a gallop is come:
ferry awake the imperial-womb — early leave the term!
Heads of every gate, bow down your heads:
the ten thousand dharmas take refuge, continuing the lineage-branch.
The ten thousand dharmas take refuge, continuing the lineage-branch.

The Confucian-Child Buddha came secretly to the East,
circuiting the ranked kingdoms, transforming the worthy.
Three years entire he spread the Way through all-under-heaven;
the merit of a thousand days — the fruit complete.
All the Buddhas hasten to the Cloud City:
at the Dragon Flower assembly, life continued unending.
At the Dragon Flower assembly, life continued unending.

At the Dragon Flower assembly, worship Heaven's Truth:
the Old Patriarch Gong-Chang ferries the living,
gathering in the ninety-six hundred-million guests;
Three Vehicles, Nine Grades, each with their merit;
every lineage-gate well inscribed by name:
three lineages, five branches — of which line are you?
Three lineages, five branches — of which line are you?

The Unborn Mother sends down the letter's writ,
ferrying men and women — turn your hearts back soon!
Turn the light, shine it home, and seek the way through:
linger not in the bitter sea, doting on red dust.
Come home! — the grace of mother and child:
at the three assemblies of the Dragon Flower, may we meet.
At the three assemblies of the Dragon Flower, may we meet.

Chapter Twenty — Meeting at the Dragon Flower — 龍華相逢品第二十

The scripture says: Now, as for "meeting at the Dragon Flower" — long, the dragon, is the nature; hua, the flower, is life; xiang, mutual, is the encountering; feng, to meet, is the seeing. This is meeting at the Dragon Flower.

The Buddhas of the three ages — past, present, and future — must all meet. The Lamplighter Buddha: the three-leaved blue lotus opens — the first assembly of the Dragon Flower. Śākyamuni Buddha: the five-leaved red lotus opens — the second assembly of the Dragon Flower. Maitreya Buddha: the nine-leaved golden lotus opens — the third assembly of the Dragon Flower. The Old Ancient Buddha handed down the command, and the Unborn Old Mother gave the charge: now it falls to the Buddhas of the three ages, on the bodhi far shore, at the holy ground of the Center, to establish the holy assembly of the Dragon Flower.

The Teaching-Lord Amitābha came forward and answered: There must be the true and right Three Jewels — Buddha, Dharma, Sangha — and there must be the true Dragon's aid besides; then it is the true and right Dragon Flower assembly. Invite the true Buddha to dwell in the world, wielding heaven-and-earth; invite the Dharma-King to dwell in the world, turning the great wheel of the Law; invite the true Sangha to dwell in the world, chanting the true scripture. And there must be the true Dragon, lord and sovereign — a bright ruler who has the Way — to raise the good heart and found the holy assembly of the Dragon Flower, sitting at court and asking of the Way: the teacher of the Seven Buddhas.

The Old Mother Guanyin inscribed one golden-character tablet and hung it at the Prefecture of the Heavenly Origin, outside the gate of the Three-Teachings Assembly of the Perfected, with the Master of the House aiding the Way. The notice was posted: three rounds of selection opened. Upon the roster was written: a Water-and-Land rite is founded; all share alike, all hasten to the holy assembly of the Dragon Flower; three hundred and sixty days complete the place of the Way. The Old Dharma-King transmitted the command: a universal invitation to all Buddhas and patriarchs of the assembly on the Numinous Mountain, the great bodhisattvas, arhats and holy monks; the Teaching-Lord of the Central Heaven leading the eight ranks of devas and dragons and the forest of all phenomena; every good spirit of the three realms, within and without; a summons to the perfected who possess the Way in the bright mountains and cavern-prefectures; the ten thousand kingdoms and nine continents of all-under-heaven; the lineage-gates of every house; the ninety-six hundred-million of the imperial womb; the masters of the Three Vehicles; the great good-and-knowing; the ancestral houses of every gate, leading their hundred and eight thousand village sons and village daughters — all to come to the bodhi far shore, to the holy ground of the Center, to attend the great assembly of the Dragon Flower, to see the Buddha face to face and continue life unending; all to bear witness in the Buddha-selecting field, and at the Dragon Flower assembly be inscribed.

It falls to the Ten-Thousand-Longevities Mother to bridge and match the apertures; to the Round-and-Sudden Mother to examine and certify the contracts; to the Earth-Flower Mother to inscribe and register; to the Golden-Flower Mother to write out the Law-names; to the Buddha of Heaven's Truth to gather the source and conclude the fruit; to the Patriarch Gong-Chang to examine and certify the Three Vehicles. The Nine-Yang Pass no one passes lightly: the Five-Lords Buddha interrogates the practice — Whose village child are you, son or daughter? Have you practice? Then pass my ford. Before you attend the plate of heaven, first attend the plate of earth; before you attend the plate of clouds, first attend the plate of humankind; before the Dragon Flower, first the Earth Flower. This then is the three rounds' posted roster.

The masters of the upper vehicle: on their heads two golden flowers, in their fingers one branch of Dragon Flower, the red sash crosswise — they keep company with the Ancient Buddha and continue the feast. The masters of the middle vehicle: on their heads two jade flowers, the red sash crosswise, in their fingers one golden flower — they sit divided in their ranks. The masters of the lower vehicle: on their heads velvet flowers, in their fingers one jade flower, the red sash crosswise — they stand in two files. The false knowers without practice: flower without red — they are set to service, waiting outside the dark pass, guarding the Law for the Buddhas. The men of the Way without merit and without fruit are driven beyond the Cloud City, never again to be continued in service.

The Mother says: The meritorious attend the assembly of the Dragon Flower; the fruited continue life unending. The realized are inscribed and registered; the practiceless tumble into dead emptiness. The true master rises grade upon grade; the false master falls, and has no merit. What is true cannot be counterfeited by exchange; what is false shall not enter the palace gate.

The gatha says:

To be enfeoffed a worthy, be registered, you must be inscribed;
the three lineages and five branches examine the practice;
the nine poles and eight limbs are continued from the head:
the common lifted, the holy chosen, continuing the Lotus line.

The Dragon Flower assembly examines the Way and its virtue, enfeoffing and registering;
the Dragon Flower assembly examines the imperial womb, Nine Grades, Three Vehicles;
the Dragon Flower assembly examines the beggar-children whose words accord with the Way;
the Dragon Flower assembly examines the worthy and good, dark-wondrous in practice;
the Dragon Flower assembly examines the good timber that burns incense and offers up;
the Dragon Flower assembly examines the village children come to own the Unborn;
the Dragon Flower assembly examines the poor whose hearts hold wisdom;
the Dragon Flower assembly examines the clear-seeing who tell the old and the now;
the Dragon Flower assembly examines the origin-people who cultivate the true and nourish the nature;
the Dragon Flower assembly examines the good whose virtue has power;
the Dragon Flower assembly examines the good who received the Ancestor's great Law;
the Dragon Flower assembly examines the people of the Way thrice-rostered and inscribed;
the Dragon Flower assembly examines the five kinds who know the Buddha's root;
the Dragon Flower assembly examines the Ten Vehicles who expound the Three;
the Dragon Flower assembly examines the Ten Goodnesses with merit and fruit;
the Dragon Flower assembly examines the Ten Perfected who sought out the origin-people;
the Dragon Flower assembly examines the three lineages, the fruit-seats of the three Buddhas;
the Dragon Flower assembly examines the five branches, the five patriarchs' course;
the Dragon Flower assembly examines the nine poles, the nine patriarchs come forth;
the Dragon Flower assembly examines the twice-nine arhats and perfected;
the Dragon Flower assembly examines the lamp-continuers who pass the Law for the Ancestor;
the Dragon Flower assembly examines the leaders — the Dharma-King honored first;
the Dragon Flower assembly examines the general assemblies, the eyes of humans and gods;
the Dragon Flower assembly examines the expounders whose four marks are distinct;
the Dragon Flower assembly examines the scripture-masters who preach and expound;
the Dragon Flower assembly examines the assembly-heads who hand down the practice;
the Dragon Flower assembly examines the assembly-masters who marshal the worthy and lead the many;
the Dragon Flower assembly examines the leaders of the many, continuing the Chan flame;
the Dragon Flower assembly examines the road-walkers who thread the holy work;
the Dragon Flower assembly examines the altar-masters who pass the scripture for the Ancestor;
the Dragon Flower assembly examines the incense-heads who hold the utmost and found assemblies;
the Dragon Flower assembly examines the masters — ten thousand dharmas home to the root;
the Dragon Flower assembly examines the upper vehicle: beggar-boys and beggar-girls;
the Dragon Flower assembly examines the middle vehicle: ministers, dukes, and lords;
the Dragon Flower assembly examines the lower vehicle: the heads of every gate;
the Dragon Flower assembly examines the ten thousand patriarchs — all must become true.

Measureless Heaven's Truth: registered and inscribed, the people of the three lineages and five branches, the nine poles and eight limbs, all must have practice. The general assembly opens and shows; your talents are examined: scripture-masters, assembly-heads — on the Pavilion of Rising Smoke, well shall your names be written.

All Buddhas and ten thousand patriarchs attend the Dragon Flower,
registered and inscribed, continuing the Lotus line;
whole in the Way and its virtue, they mount the Purple Prefecture:
the crossing made, palace to palace — a joyful meeting!

The Dragon Flower Command:

The Old Ancient Buddha transmits one Dragon Flower Buddha-command;
the Old Unborn on the lotus throne smiles and hums for joy:
at the Heavenly Origin is set the Three-Teachings holy assembly of the Dragon Flower;
the Buddhas of the three ages at the holy ground make the crossing, palace to palace.
The Old Dharma-King transmits the dharma-command, the three realms all to know it;
Mother Guanyin, Lord of Perfect Penetration, is general guide of the perfected;
the Peacock Buddha shows his many treasures, coming to the great assembly;
from the Pure Land heaven the Measureless Buddha comes to see the Unborn;
Old Lord Li sets up his elixir-furnace, attending the Dragon Flower;
the Ten-Thousand-Longevities Mother vows her great vow: to ferry the living to the last;
the Buddha of Heaven's Truth spreads open wide the holy assembly of the Dragon Flower;
old Gong-Chang at the Nine-Yang Pass examines and certifies the Three Vehicles;
the Five-Lords Buddha at the dark pass thrice examines and six times questions:
the iron mask is hung on high — no favor shown to any.

There are the three lineages and five branches, enfeoffed and registered;
there are the nine poles and eighteen limbs, close-continuing the Lotus line;
there are the five generals and the Ten Vehicles, inscribed and registered;
there are the Ten Goodnesses and Ten Perfected, stewards of the Three Vehicles;
there are the five-fives-twenty-five, ranking the lines, discoursing the teachings;
there are the three assemblies' seventeen houses, leading the origin-people in their stead;
there are the twenty and four patriarchs returned into the Round-and-Sudden;
there are the thirty and six patriarchs seeking out Gong-Chang;
there are the forty and eight patriarchs come to the great assembly;
there are the forty and eight mothers owning their titles, returning to the line;
there are the seventy-two saints and worthies marshaling the worthy, leading the many;
there are the hundred and eight patriarchs of one title and one name;
there are the three bright and four dark, Heaven's Truth lending a hand;
there are the Three Flowers and Five Leaves, the Stone-Buddha's origin-people;
the thirty-five and the standing thirteen, ranking lines, discoursing titles;
there are the nine old good-and-knowing continued in the Lotus line;
there are the eighty-one cavern-perfected come to the great assembly;
the eighteen houses of great dharma-guardians vowing to meet;
there are the three hundred and sixty guardians who received the Buddha's Law;
there are the two hundred and forty persons above persons;
there are the six hundred and forty great Buddhas and great patriarchs;
there are the three thousand capital teaching-masters ferrying people to truth.
Under all heaven, Buddhas and patriarchs come together to the assembly;
the star-mansion patriarchs of Mount Siming meet at the Dragon Flower;
the ninety-six of the imperial womb are inscribed and registered;
the good-and-knowing of every gate are registered and inscribed;
the village sons and village daughters of ten thousand kingdoms and nine continents,
the ancestral masters of every lineage-gate, are examined in their practice.
The titled, one by one, at last come forth into the world;
the untitled, one by one, are driven from the Cloud City.
The realized true masters at the Dragon Flower continue the feast,
golden flowers in their hair, drinking the jade feast, keeping the Buddha company;
the practiceless false masters, outside the Nine-Yang Pass,
may not attend the Dragon Flower assembly — how then gain deliverance?
The practiced imperial-womb children rise grade above grade,
inscribed and registered — life continued unending;
at the eighty-one they are made whole: immortal robes, tasselled sashes,
keeping company with the Old Ancient Buddha, never again to descend to birth,
the holy Dragon Flower in their fingers, chanting poems, matching couplets:
the Buddhas and patriarchs of all-under-heaven meet in one place.

To the tune "Clear River Prelude":

For ever attend the Dragon Flower — the circle made whole!
To reach the homeland — how good it is in truth!
All Buddhas vow to meet;
ten thousand patriarchs all arrive:
life continued for ever, aging never again.

Chapter Twenty-One — Building the Dharma-Ships — 排造法船品第二十一

The scripture says: Now, as for "building the dharma-ships in array" — pai, to array, is to fill the empty void in ranks; zao, to build, is to build for the age to come; fa, the Law, is the wondrous Law come from the West; chuan, the ship, is the dharma-ship's universal ferrying. This is building the dharma-ships in array.

The Old Ancient Buddha, within the cloud-plate of the Dipper-Capital, gazed afar with the wisdom-eye and saw the living of the wide earth sunk and lost in the bitter sea, unable to return to the source — the last kalpa upon their heads, on the very edge of falling: the lives of the slipping sons and daughters at stake. At once the Buddhas of the three ages — every last remnant-soul seed left behind, with nowhere at the last act to settle self and destiny — the Buddha put forth mercy and in haste transmitted the dharma-command, decreed one numinous talisman, and summoned the Most High Old Lord, who came at once. The Unborn said: Before Shadowless Mountain, build in array one great dharma-ship; three thousand six hundred great golden ships; twelve thousand middle-rate golden ships; eighty-four thousand small dharma-ships; a hundred and eight thousand little skiffs. When the overseeing of the building is done, there will be a reckoning.

The Old Lord said: This dharma-ship is built by the five phases, metal, wood, water, fire, and earth. By the east, jia-yi wood: take aloeswood for the hull. By the south, bing-ding fire: smelt and forge the golden nails. By the west, geng-xin metal: adorn it with the five colors. By the north, ren-gui water: bathe and wash clean the holds. By the center, wu-ji earth: caulk and mend the seams. The one [breath] of the Former Heaven is its master; the two [breaths] of yin and yang give it form; the three bright and four dark stand witness; by the five phases and six lines, fortune and misfortune; the seven regulators and eight trigrams wheel it round; in the nine palaces destiny is settled; by the ten [perfections], merit full and fruit complete. There is the heaven-measuring rule and the south-pointing needle. Before, the Vermilion Bird; behind, the Dark Warrior; to port the Green Dragon, to starboard the White Tiger. Above it is set by the Heavenly Origin; below it is set by the quarters of earth. Zi, wu, mao, you are its true bearings; the twelve double-hours wheel the heavens' circuit. There is one great mast piercing heaven and threading earth, flying an apricot-yellow banner — four dark, three bright, at the Middle Palace. There are the Luoping gauge and the bronze clepsydra dripping its measure; above, the Golden Crow and the Jade Hare turn the wheel of the Law; on the four sides, the heavens' girdling degrees and the south-pointing needle, holding fast earth, water, wind, and fire. Three hundred and sixty Lu Bans were set to work, with the Four Great Heavenly Kings lending strength, day and night refining the work; and when it was done, report was made to the Ancient Buddha.

The Buddha said: Let the Three Buddhas take three great golden ships of the first rate. Let the Five Patriarchs take five great golden ships. Let the Red Plum's three lineages take three great golden ships; let the Red Plum's five branches take five great golden ships; let the nine poles take nine; let the eighteen limbs take eighteen; let the five great generals take five; let the Ten Vehicles take ten; let the Ten Goodnesses take ten; let the Ten Perfected take ten; let the five-fives-twenty-five general leaders take twenty-five; let the twenty-four patriarchs take twenty-four; let the thirty-six patriarchs take thirty-six; let the forty-eight patriarchs take forty-eight; let the forty-eight mothers take forty-eight; let the seventy-two worthies take seventy-two golden ships; let the eighty-one cavern-perfected take eighty-one dharma-ships; let the three hundred and sixty guardians take three hundred and sixty; let the six hundred and forty patriarchs take six hundred and forty; let the one thousand one hundred great Buddhas take one thousand one hundred; let the three thousand capital teaching-masters take three thousand dharma-ships; and let the ninety-six hundred-million imperial-womb sons and daughters each steer a dharma-ship and ferry people.

A duty-spirit reported back to our Buddha: There are besides the masters of the seventy-two gates — what of the sons and daughters they have ferried? The Buddha said: The lineage-gates of every house, the ancestral houses every one, take dharma-ships and ferry all together. And there are besides eighty-four thousand golden lads and jade maidens, taking eighty-four thousand little skiffs to welcome and guide the people of the Way and its virtue; and a hundred and eight thousand good spirits of the dharma-guard, taking a hundred and eight thousand little skiffs to save the good.

The Buddha said: The Ancient Buddha built one ship — and it transforms many ways: ten thousand times ten thousand ships, scattered to all Buddhas and the ten thousand patriarchs, to ferry the bonded amid the waves of the bitter sea.

The gatha says:

Ancient Buddha and Unborn, the great gathering of the source:
all Buddhas and ten thousand patriarchs laded on one ship;
by it the ten thousand patriarchs are gathered into the Round-and-Sudden:
before Shadowless Mountain the ships swarm thick upon the water.

The Old Ancient Buddha early built the dharma-ships complete,
forearmed against the last-kalpa years of earth, water, fire, wind.
The Unborn Mother on the dharma-ship, towering, unmoving,
at Shadowless Mountain steers the golden ship, ferrying all the living.
Old Lord Li leads Lu Ban, master of the building:
by the Heavenly Origin, matched with yin and yang, the building is achieved;
by the three bodies and four wisdoms and five phases joined and wrought;
by six lines and seven regulators and eight trigrams ranged around;
by the nine palaces all the Buddhas settle self and destiny;
by the ten [perfections] made whole and full, matched to heaven-and-earth.
Above, the Heavenly Origin; below, the quarters; the Golden Crow wheeling;
the south-pointing needle, the Luoping gauge, set at the Middle Palace;
one great mast raised up, piercing heaven, threading earth,
flying one seven-star banner, four dark and three bright;
the small masts, three hundred sixty, the heavens' girdling degrees —
and when the awning is hauled up entire: majesty on all eight sides!

At the ship's prow, Mother Guanyin, mercy that saves from bitterness;
at the stern, the Kṣitigarbha Buddha, boatman at the helm;
in the port hold, Mother Mañjuśrī — the wind-wheel stirs not;
in the starboard hold, Mother Samantabhadra steadies the water-wheel;
the Buddhas of the three ages steer the dharma-ship, plying pole and oar;
the Buddha of Heaven's Truth, the great gathering of the source, saving the children;
the Golden-Flower Mother at the gunwale lets down light to guide them in,
ferrying the whole world of Jambudvīpa — her vow filled in this life;
aboard the ship the Bodhidharma Patriarch shakes his bell, converting all:
transform the living, turn your hearts early, recite Guanyin together!

The bonded board the dharma-ship and leave the bitter sea together;
the unbonded, unbelieving, labor without gain.
Fear only this: never to meet it — sunk in the bitter sea;
the ship once launched holds course — it does not wait for stragglers.
The Patriarch Gong-Chang at the prow cries with a great voice:
Board the dharma-ship! Go home! At the Dragon Flower we meet!
This ship roams the three realms, ever coming to ferry;
but you have never opened your eyes — how should you see it plain?
Children of the imperial womb, board early, mount the far shore together:
within the plate of heaven, see the Unborn — life continued unending.
The Dragon Flower assembly ferries across all Buddhas and ten thousand patriarchs:
this dharma-ship made whole has wakened and blessed many.

The Ancient Buddha of Heaven's Truth built the dharma-ships, forearmed against the last-kalpa years, to save the worthy and good from the three calamities and eight hardships. When the hour arrives and the living meet ruin, the wakeful bonded board the ship and go home betimes.

The ancestral masters of every house steer dharma-ships,
all meeting the last great gathering of the source,
ferrying the lost-homeland sons and daughters:
all laded on the Ancient Buddha's single ship.

The Dharma-Ship Chantey:

The Unborn left the dharma-ship chantey:
all Buddhas, ten thousand patriarchs — pull with a will!
The Ancient Buddha's hundred and eight vows
ferry to the last the people of Jambudvīpa;
Amitābha's forty and eight vows —
forty-eight vows ferrying the living;
the Old Mother Guanyin vowed her vast vows:
twelve great vows brought to fruit;
the Most High Old Lord is master of the building —
this dharma-ship is built complete!
The Buddhas of the three ages steer the dharma-ship,
gathering in the people of the Dragon Flower's three assemblies;
the Peacock Bright-King Buddha comes to ferry:
wakeful men and women, turn back your hearts betimes!
The Medicine Master Ancient Buddha descends into the world,
saving from the three calamities and the eight hardships' press;
the Buddha King-within-the-Law transmits the signal-command:
board the dharma-ship and dodge the plague of calamity!
The Buddha of Measureless Life comes to welcome and guide:
board the ship, and you are carried all the way home!
The Twelve Perfect-Awakened ring it round;
the Four Great Bodhisattvas hold the four wheels;
the Ancient Buddha of Heaven's Truth, the great gathering of the source,
ferries the imperial womb to life unending;
the Old Patriarch Gong-Chang calls at the prow,
crying awake the homeland-lost, home to the root;
the Old Patriarch Bodhidharma, come East again,
converts with his shaken bell, ferrying the good;
the Four Great Heavenly Kings crowd to protect;
the Four Great Continents show forth spirit-power;
all Buddhas and ten thousand patriarchs set hands together,
together steering the golden ships, ferrying the living;
the patriarchs of every gate come all to ferry:
the source gathered, the fruit concluded, the Lotus line continued.
Board the ship, and you gain the farther shore:
the immortal home, the holy ground — the good family manner!
Whoever pierces the going-home gatha,
every one goes home, and none falls empty.
The dharma-ships weigh and roam the three realms,
filling heaven-and-earth with shining light.
Village sons, village daughters, do not miss it!
Those who board the dharma-ship have practice;
Heaven's Truth in mercy hands down the wondrous gatha:
what three calamities, what eight hardships then?
In the last-kalpa years the three calamities stir;
Buddha and Patriarch let down their light to save the good.
The source gathered, the fruit concluded, go home!
Board the dharma-ship and ask Gong-Chang;
let us all strike up the dharma-ship chantey —
chant Amitābha together all the way home!
The Unborn Old Mother's dharma-ship is vast:
it lades the people of ten thousand kingdoms and nine continents entire.
You that have the bond, board the dharma-ship early:
at the three assemblies of the Dragon Flower, we vow to meet!

To the tune "Clear River Prelude":

The Unborn Old Mother steers the dharma-ship,
roaming all the Four Great Continents,
ferrying only the bonded:
turn your head, and mount the far shore —
and at its hour, attend the Dragon Flower, the bond-Buddha's heart's desire.

I urge the whole assembly: learn the good together;
let us all strike up the dharma-ship chantey —
different mouths, one single sound;
no contending who is strong or weak:
when of a sudden the trumpet sounds and the ship departs — repentance comes too late!

I charge the assembly, men and women both:
no dividing into yours and mine;
judge not the others' faults;
vaunt not your own rightness.
I ask you — broken lampstand — why is it you give no light?

The last act of all is almost upon us:
in the Central Origin is raised the Dragon Flower assembly;
the patriarchs come to check the rolls;
ten thousand saints in one assembly:
at its hour, the Three Vehicles ended — and everyone gives joy!

Chapter Twenty-Two — Earth, Water, Fire, Wind — 地水火風品第二十二

The scripture says: Now, as for "earth, water, fire, wind" — di, earth, is the mountains, rivers, and the wide earth; shui, water, is the gui-water of the north; huo, fire, is the bing-fire of the south; feng, wind, is the xun-wind of the southeast. This is earth, water, fire, wind.

By the east, in the palace of jia-yi, the Heavenly King Who Upholds the Kingdom holds the earth-wheel, bearing up the mountains, the rivers, the wide earth, the three-thousand great-thousand worlds, bringing forth the ten thousand things, nourishing the living: know the grace, requite the grace, and early gain the brightened mind. By the south, in the palace of bing-ding, the Heavenly King of Increase-and-Growth holds the fire-wheel, bearing up the three-thousand great-thousand worlds, bringing forth the ten thousand things, nourishing humankind: know the grace, requite the grace, and early gain the brightened mind. By the west, in the palace of geng-xin, the Broad-Eyed Heavenly King holds the wind-wheel, bearing up the three-thousand great-thousand worlds, bringing forth the ten thousand things, nourishing humankind: know the grace, requite the grace, and early gain the brightened mind. By the north, in the palace of ren-gui, the Much-Hearing Heavenly King holds the water-wheel, bearing up the three-thousand great-thousand worlds, bringing forth the ten thousand things, nourishing humankind: know the grace, requite the grace, and early gain the brightened mind.

But because the living of the wide earth know grace and do not requite it — they fling away the five grains, the rice, the flour, the oil, the salt; they shred fine silk and damask; they curse the wind and revile the rain; they resent heaven and hate the earth; they honor not the Three Jewels; they cheat the gods and efface the images; they revile the sangha and slander the Law; they oppress the good and gentle and reckon up the good; they fail their fathers and mothers; the six kinships are without affection; hearts like wolf and tiger, with evil purpose they wound others — the hearts of humankind have changed, and the heart of Heaven is moved to wrath; the common heart has changed, and the holy heart is without mercy. The gods of heaven, angered, send down calamity and ruin: three calamities, eight hardships, pestilence abroad; the last kalpa upon their heads, grinding the living; a hundred bitternesses pressing the good. The grievances of piled kalpas are heaped up to this day.

The Lord of the Western Teaching, Amitābha Buddha, came to audience before the Ancient Buddha with a Chart of Kalpa-Reckoning, and spread it now before the Ancient Buddha to see. Upon it was written a passage of dark writ, with a Rhapsody of Kalpa-Reckoning in proof. The rhapsody says:

Scripture of kalpa-reckoning, scripture of kalpa-reckoning:
the Three Buddhas make the crossing and the palaces change again.
The kalpa-count of the lower-prime jiazi arrives;
the term of a hundred and eight thousand years is done.
The Four Great Heavenly Kings govern the world no longer;
the gods of heaven let loose the four wheels of wind:
earth, water, fire, wind arrive together,
grinding the wide earth's suffering living.
Mountains shake, the earth moves, heaven-and-earth is changed;
at the southeast corner drums up the xun-wind;
water drowns beyond the three-and-thirty heavens;
fire seethes the world to ash and dust;
the Dipper-stars roll wild, the forest of phenomena is wrecked;
sun and moon are chaos-dark, their light gone small;
heaven takes back the five grains and the people meet famine;
the trees of the groves and orchards are made firewood.
In the former kalpa every house lived well and easily;
in the last kalpa every person meets the plague:
men and women, old and young, ground into the mire;
sword-soldiery and famine starve the people dead;
a hundred bitternesses all arrive;
three calamities and eight hardships press in one hour;
the ten thousand things spoil and ruin — the hour is come;
drought, flood, locust, and pestilence walk abroad.
Because the people of the wide earth are not good,
the great turtle-fish at the sea-floor is ready to turn —
the great turtle-fish at the sea-floor is ready to turn!

The Old Ancestor Wudang spoke the whole of it before the Buddha: It is because, in the years of the last kalpa, the living work the ten evils and no good. Truly their own deeds are their own reaping: the dust-prison of piled kalpas heaped up to this day is past repenting.

The Scripture of Kalpa-Measures says: When the grass-sprout kalpa comes forth into the world, five hundred years make a small kalpa, one thousand five hundred a middle kalpa, three thousand six hundred a great kalpa: the people have calamity; flood and drought and no harvest; one round of bitterness. When the sesame kalpa comes forth, fifteen thousand years make a small kalpa, twenty-three thousand a middle kalpa, thirty-six thousand a great kalpa: heaven-and-earth returns again to Chaos; sun and moon draw in their light; sword-soldiery and locust; drought, flood, famine; the black-haired people ground into the mire. When the mustard-seed kalpa comes forth, fifty-four thousand years make a small kalpa, seventy-five thousand a middle kalpa, one hundred and eight thousand a great kalpa: heaven-and-earth in Chaos, sun and moon without light; heaven sends down the massed demons, drawing the lines and changing the signs; earth, water, wind, fire stir together with sword-soldiery, locust, drought, flood, famine; the karma-bitterness of the black-haired people. One increase and one decrease: this is the windlass-kalpa, the wheel that winds and winds.

The gatha says:

Loyalty and filiality effaced, heaven-and-earth spoiled:
three calamities and eight hardships grind the living;
were it not Buddha and Patriarch coming in person to save,
where should the wide earth's Buddhas rest their bodies?

The Lord Amitābha steers the dharma-ship and comes now ferrying:
in the last-kalpa years the three calamities stir — he saves the living.
The Four Heavenly Kings govern the world no longer; heaven-and-earth is loosed;
be forearmed: at the end of the span come earth, water, fire, wind.
And because in the piled kalpas they sowed their karma-bitterness,
heaven and the Buddhas, angered, send down the calamity-star.
The earth-wheel stirs: wu-ji earth brings forth the ten thousand things no more;
across the wide earth flower, fruit, grove, and tree wither bare.
The water-wheel stirs: ren-gui water drowns the world;
across the wide earth, caught in the kalpa-count, the walled towns drown.
The fire-wheel stirs and burns the towers, the terraces, the halls;
across the wide earth palace and hall are turned to ash and dust.
The wind-wheel stirs and blows down the breadth of heaven and the Dipper Prefecture;
when the whirl-net wind would rise, the sun and moon go dark.

The Wudang Buddha set out heaven and earth — heaven lacked one span;
Wumingshan in the qian-heaven stood stopping the divine wind;
Zhang Nüwa and Li Fuxi could patch up heaven and earth,
yet the southeast corner lacks one socket even now.
The ancient sages ordering heaven and earth could not make all whole —
how much less we common mortals, the living of the wide earth!
Old Lord Li took Wumingshan away again:
on the qian-ground rose the black wind, blowing heaven-and-earth dark;
across the wide earth wolf-smoke rose and veiled the sun and moon;
under all heaven famine walked, and the black-haired people starved.

The Ancient Buddha and the Unborn Mother sorrow and are vexed;
all the Buddhas of the brimming Numinous Mountain — two streams of tears:
the three calamities and the eight hardships press nearer, nearer —
which Buddha will go down to the East Land and save the living?
The knowing heads of every gate can talk and lecture finely;
come the last kalpa, how shall each of them dodge the plague?
The men and women of all-under-heaven have nowhere to lay hold:
seek out a bright teacher, beg a practice — then there is rest.
To turn the head at the brink of peril — alas, too late!
When the last kalpa comes and the calamities stir, then first they cry Guanyin,
begging some dharma-ship to carry them beyond the three realms —
yet only a true Buddha's saving wins deliverance.

Earth, water, fire, wind are pitiless in very truth. Three calamities, eight hardships press upon the living of the wide earth; men and women meet the plague. In the last-kalpa years, seek reverently the bright ones. Wakeful worthies: early, early enter the Buddha-gate; quickly, quickly serve your parents!

The living of the wide earth, tears falling like rain:
when shall they see the sky above their heads?
Men and women, old and young, caught in the kalpa-count:
through the five watches, every one weeps to Yellow Heaven.

Weeping to Yellow Heaven, through the five watches:

In the first watch — the last-kalpa years! — sore is my grief:
the Silver-Wheel King has loosed earth, water, fire, wind;
mountains shake and the earth moves, a year of wasting sickness;
here drought, there flood — the black-haired people starve;
under all heaven wolf-smoke rises and swords stir again;
the three calamities and the eight hardships and pestilence press in.
The good — the Buddha comes to save; they reach home;
the wicked — one by one, anguish past enduring.
Grief — it is your own work.
Gloom — it is your own work.
O it were good the Old Ancient Buddha came to save the living!

In the second watch the water comes — sore is my sorrow:
the Iron-Wheel King stirs the water-wheel and drowns the three heavens;
heaven sends down pitiless water, filling mountain and stream;
heaven joined to water, water joined to heaven — the living meet ruin.
The Buddhas of the Three Ultimates hold the teaching no more; they have mounted the shore;
the people of the wide earth, one by one, cry bitterly to August Heaven.
The kalpa-caught can not flee alive; they stain the Yellow Springs;
the blessed — the Buddha comes to save; they dodge the Impermanent.
Grief — bear it yourself.
Gloom — bear it yourself.
O it were good the Unborn Mother came steering the ship!

In the third watch the fire comes — sore is my mourning:
the Copper-Wheel King governs the world no more; the fire-wheel walks;
heaven sends down the fire without light and burns heaven-and-earth;
fire consumes the towers and halls; there is nowhere to rest.
The Buddhas of the Three Teachings return beyond heaven, each fleeing alive;
the people of the wide earth cry to Yellow Heaven, and it cannot answer.
The hidden ones meet no kalpa — the Ancestor's house's origin-people;
the virtueless cannot flee; they forfeit their broken lives.
Grief — your own alarm.
Gloom — your own alarm.
O it were good the Measureless Buddha came to save the living!

In the fourth watch the wind comes — sore is my terror:
the Golden-Wheel King governs the world no more; the wind-wheel is loosed;
in the qian-heaven the whirl-net wind blows heaven-and-earth dark;
the black wind rises, the Dipper-stars roll, sun and moon unlit;
it lids heaven and earth black as the cave — where shall one turn?
The wolf is come, the tiger is come, waylaying and wounding.
The people of the Way, one by one — the nature pierces the emptied aggregates;
the wayless — their lives cannot keep; they die into the dark courts.
Grief — your own walking.
Gloom — your own walking.
O it were good the Buddha of Heaven's Truth came to save the children!

In the fifth watch the Golden Crow cries — the Buddhas take pity:
I look to the Old Patriarch: hand me the dark-wondrous practice!
Day upon day at home I shut the six gates and light the wisdom-lamp;
with true words and the spoken formula I point through Kunlun;
the pass opened, the aperture unfurled, the origin-spirit appears;
in a sudden blink I open my eyes and dodge the calamity-star.
The good of heart, hour by hour, the good spirits follow;
the ill of heart — I myself — where shall I flee alive?
Grief — your own brightening.
Gloom — your own brightening.
O it were good the Patriarch Gong-Chang came to save the origin-people!

Chapter Twenty-Three — Heaven's Truth Gathers the Whole — 天真收圓品第二十三

The scripture says: Now, as for "Heaven's Truth gathers the whole" — tian, heaven, is the one breath of the Former Heaven; zhen, the true, is true emptiness made manifest; shou, to gather, is the gathering of the source, the concluding of the fruit; yuan, the whole, is the lineage-gate of the Round-and-Sudden. This is Heaven's Truth gathering the whole. Heaven's Truth is the Ancient Buddha; gathering the whole is concluding the fruit; and the concluding at the last is the settling of self and destiny.

The Ancient Buddha said: In the last Law, in the Sahā, earth, water, fire, and wind stir together, and the Buddhas of the wide earth have nowhere to settle self and destiny. Who shall finish the after-work? The Unborn said: Let the Buddha of Heaven's Truth gather the whole and conclude the fruit; he shall finish the great matter of the Latter Heaven.

Heaven's Truth said: There is a plot of Unborn treasure-ground. At the last act of all, it shall give the Buddhas and bodhisattvas rest for self and destiny. There is the great Hall of the Void King; towers, terraces, halls, pavilions; the courts of the Dipper-Capital Palace; the Palace of Assembled Worthies; the Cloud Tower for registration. Blessed clouds shine everywhere on the homeland's vista; dragons coil, tigers wind about the Palace of the Moon-Gates. In the rear tower the Buddhas rest self and destiny; in the front tower the Unborn expounds the writ of the scriptures.

The Unborn said: Still we lack the true treasures.

Then the Lord of the Western Heaven's teaching, Amitābha Buddha — on his head the Kunlan coral hat, on his body the brocade-blue kasaya, the myriad-character sign upon his breast, in his hands the alms-bowl and the dhyāna-staff — came to audience before the Ancient Buddha: I have one treasure, named the holy treasure of the Heavenly Origin. Hang it above the holy ground and it shines day and night, that the Buddhas and bodhisattvas may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Old Mother of Ten Thousand Longevities — on her head the crown of the Seven Buddhas, on her body the court-scepter robes, the seal-sign hanging at her breast, in her hand the raised hook-tally — held up one treasure, named the holy gauge Luoping, wherein is the true zi-wu. Set it in the holy ground, that all Buddhas and ten thousand patriarchs may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Round-and-Sudden Mother, a treasure in her hand, came before the Ancient Buddha: it is named the wind-warding banner. Plant it upon the Unborn ground and it holds off the whirl-net wind from rising, that the great worthies and saints may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Old Mother Guanyin, a treasure in her fingers, came before the Thus-Come: I have one treasure, named the south-pointing needle. Plant it in the holy ground: above it watches the heart of heaven, below it watches the heart of earth, in the middle it watches the heart of humankind; it watches the fire-wheel and holds it still, that the imperial-womb sons and daughters may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Buddha Kṣitigarbha the King, a treasure borne in his hands, came to audience before the Unborn: it is named the night-shining pearl. Hang it in the holy ground and it is light by day and night; it garrisons the earth-wheel and holds it still, that the men and women of the wide earth may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Mother Mañjuśrī, holding fast one treasure, came to see our Buddha: it is named the water-parting pearl. It garrisons the water-wheel and holds it still, that Buddha, Patriarch, and bodhisattva may have a place to settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Mother Samantabhadra, a treasure borne in her hands, came before the Ancient Buddha: it is named the wind-fixing pearl. Plant it in the holy ground; it garrisons the wind-wheel and holds it still, that the ancestral masters of every house may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Earth-Flower Mother, a treasure raised in her hand, came to see the Unborn: it is named the holy bright banner of the nine palaces and eight trigrams. Hang it over the Unborn treasure-ground and it hides the wide earth, that the lives of the good may settle self and destiny. So then is the whole gathered and the fruit concluded.

Then the Medicine Master Buddha, a treasure borne in his hands, bowed and addressed our Buddha: it is named the pagoda of the elixir-drug treasure, to save the homeland's bonded. Whoever swallows one grain, the three calamities and eight hardships do not touch. And there is the divine mantra for untying grievances, that unties the grievance-knots of piled kalpas, that the living of the wide earth may settle self and destiny. So then is the whole gathered and the fruit concluded.

The Buddha said: The grievance-untying mantra sends down blessing; the numinous elixir-treasure saves the worthy; the key opens through the road home; and all the Buddhas together put forth the great round light.

The gatha says:

One Buddha comes into the world and holds heaven-and-earth;
one Law flows abroad, threading past and present;
one sentence of the final word overpasses the hundred hundred-millions:
the ten thousand dharmas take refuge, and Heaven's Truth appears.

The Old Lord's teaching raised its gate and ferried its sons and daughters:
Old Lord Li leads his disciples to take refuge in the Buddha-gate.
The Bodhidharma teaching founded its gate and ferried its sons and daughters:
the Bodhidharma Patriarch leads the homeland-lost to the Dragon Flower meeting.
The Hongyang teaching raised its gate and ferried its sons and daughters:
the Patriarch Piaogao leads his followers to take refuge in the Buddha-gate.
The Jingkong teaching founded its gate and ferried its sons and daughters:
the monk Jingkong leads the worthy and good to the Dragon Flower meeting.
The Wuwei teaching raised its gate and ferried its sons and daughters:
the Four-Corners Patriarch leads the beggar-children to take refuge in the Buddha-gate.
The Western Great Vehicle founded its gate and ferried its sons and daughters:
the Bodhisattva Lü leads the village children to the Dragon Flower meeting.
The Huangtian teaching raised its gate and ferried its sons and daughters:
the Patriarch Huangjing leads the imperial womb to take refuge in the Buddha-gate.
The Longtian teaching founded its gate and ferried its sons and daughters:
the Bodhisattva Mi leads her followers to the Dragon Flower meeting.
The Nanwu teaching raised its gate and ferried its sons and daughters:
the Master Sun leads the origin-people to take refuge in the Buddha-gate.
The Nanyang teaching founded its gate and ferried its sons and daughters:
the Nanyang Mother leads the people of the Way to the Dragon Flower meeting.
The Wuming teaching raised its gate and ferried its sons and daughters:
the Wuming Patriarch leads the assembly-heads to take refuge in the Buddha-gate.
The Jinshan teaching founded its gate and ferried its sons and daughters:
the Beixiang Patriarch leads the master-vehicles to the Dragon Flower meeting.
The Dunwu teaching raised its gate and ferried its sons and daughters:
the Dunwu Patriarch leads the forerunners to take refuge in the Buddha-gate.
The Jinchan teaching founded its gate and ferried its sons and daughters:
the Jinchan Patriarch leads the head-officers to the Dragon Flower meeting.
The Huanyuan teaching raised its gate and ferried its sons and daughters:
the Huanyuan Patriarch leads the great assembly to take refuge in the Buddha-gate.
The Great Vehicle teaching founded its gate and ferried its sons and daughters:
the Stone-Buddha Patriarch leads the knowing to the Dragon Flower meeting.
The Yuandun teaching raised its gate and ferried its sons and daughters:
the Pushan Patriarch leads the dharma-guard to take refuge in the Buddha-gate.
The Shouyuan teaching founded its gate and ferried its sons and daughters:
the Shouyuan Patriarch leads the good to the Dragon Flower meeting.

All Buddhas and ten thousand patriarchs are all in the world of men; together they come steering dharma-ships. A thousand gates and ten thousand doors each ferry the ten directions. At the three assemblies of the Dragon Flower, the holy ground at peace: the Ancient Buddha of Heaven's Truth, at the last, gathers the whole of all.

Ten thousand saints, descended among the common, down from the heavenly palace:
at the Buddhas' holy ground they rest their bodies well.
Gathering the source, concluding the fruit: the Ancestor of Heaven's Truth,
with ten thousand kinds of true treasure, saves the living.

To the tune "The Moon Rides High":

Heaven's Truth, Heaven's Truth gathers the Way of the whole;
every lineage-gate sets down its name.
Stone-Buddha, Stone-Buddha comes to offer treasure;
the perfected arrive together;
the Dragon Flower is raised:
all-under-heaven comes to register!
All-under-heaven comes to register!
The treasured patriarchs laugh aloud:
the ten thousand dharmas take refuge —
waiting only till the moon rides high!
Waiting only till the moon rides high!

Gong-Chang, Gong-Chang ferries the living,
handing down the Wordless Scripture,
spreading everywhere, spreading the heart-seal,
above and below threading common and holy.
One bright pearl
rolls to the peak of Kunlun!
Rolls to the peak of Kunlun!
Pass the dark pass and reach home;
attend the plate of heaven, the Dragon Flower assembly — well shall you be inscribed!
Attend the plate of heaven, the Dragon Flower assembly — well shall you be inscribed!

The Patriarch left, the Patriarch left the Dragon Flower Scripture,
for ever handed down, founding the gate of the Law.
Cut the blocks, cut the blocks and set it flowing:
seize the first merit of all!
Hear the scroll and brighten the mind:
never wheel again through the beast-path!
Hear the scroll and brighten the mind: never wheel again through the beast-path!
Whoever reads the scroll is spared the four births;
whoever copies the scroll gains birth by transformation in the lotus!
Whoever copies the scroll gains birth by transformation in the lotus!

The Ancient Buddha, the Ancient Buddha comes into the world;
all Buddhas follow close behind;
ten thousand patriarchs, ten thousand patriarchs hasten to the assembly,
gathered together on the Unborn ground —
alone he stands honored,
shedding light over all-under-heaven!
Shedding light over all-under-heaven!
One wheel of moon shines on Sumeru:
one Buddha gathers the whole, and every person is given joy!
One Buddha gathers the whole, and every person is given joy!

Chapter Twenty-Four — The Ten Thousand Dharmas Take Refuge — 萬法皈依品第二十四

The scripture says: Now, as for "the ten thousand dharmas take refuge" — wan, ten thousand, is the flowing-down of ten thousand ages; fa, the dharmas, is the wheel of the Law ever turning; gui, to take refuge, is the returning into the Round-and-Sudden; yi, the One, is the One Character as lineage-head. This is the ten thousand dharmas returning to the One.

To speak of the ten thousand dharmas: one Law flows through them all. To speak of returning to the One: one [breath] is the source-stream. The ten thousand dharmas returning to the One: at root there is no distinction; from the origin, not two. The One Character is the lineage-head — but which character is it? To tell of this one character: take Mount Sumeru for the brush and the sea-water for ink, write and dot and write — you will not write this character. Ranked under the One Character: that is the family manner of the Ancient Buddha's house. The Buddhas of the three ages are wholly this one character; the three lineages and five branches are wholly this one character; the various masters and hundred schools are wholly this one character; all heaven over and all earth across is wholly this one character; and the Stone-Buddha's gathering to come is wholly this one character. The One Character's source-stream, the holy Way round and bright — this then is the ten thousand dharmas returned to the One. Parted from this one character, there is no gathering of the whole and concluding of the fruit. To gather the whole and finish the Way is the ten thousand dharmas returned to the lineage: at root there is no second character. Out of the One Character flows the true-suchness, the wondrous Way: let each cultivate the holy treasure of round brightness, and so at last attend the three assemblies of the Dragon Flower. Afterward the named Buddhas gather the source.

The Teaching-Lord Amitābha: the ten thousand dharmas return to the One. The poem says:

Amitābha, born down among the common-clothed,
saves the living wholly by the true treasure:
this treasure is named the Mother of All Buddhas;
all Buddhas and ten thousand patriarchs rest in it.

The Dharma-King Buddha: the ten thousand dharmas return to the One. The poem says:

The Dragon Flower's three assemblies, the ancient place of the Way:
on the holy ground appears the King within the Law;
the wheel of the Law turns, and a Buddha comes into the world;
the true scripture comes to light — the whole gathering of the source.

The Three-Yang Buddha: the ten thousand dharmas return to the One. The poem says:

The precious Mirror of Xuanyuan stands square in the sun:
it shines on heaven-and-earth, putting forth its fine ray;
the source gathered, the fruit concluded, all on the true treasure —
its worth three thousand, unto the great thousand worlds.

The Measureless Buddha: the ten thousand dharmas return to the One. The poem says:

The Buddha of Measureless Life makes the whole gathering-in:
fixing formula, warrant, and seal, reciting the true words;
in his hand he raises the demon-quelling sword:
the outer ways and heaven-demons have nowhere to hide.

The August-Ultimate Buddha: the ten thousand dharmas return to the One. The poem says:

The holy treasure of the six powers reads the writ of heaven,
fathoming yin and yang, the ten thousand dharmas bright;
the worlds of the Ganges sands — nothing it does not fathom:
at the three assemblies of the Dragon Flower it stands alone honored.

The Heavenly-Origin Buddha: the ten thousand dharmas return to the One. The poem says:

The holy treasure of Xuanyuan hangs in the height of the sky,
shining clean through heaven-and-earth, the world made bright;
at the last act of all it threads the common and the holy:
the whole gathered, the fruit concluded, home at last.

The Grand-Treasure Buddha: the ten thousand dharmas return to the One. The poem says:

The exquisite true treasure ends the Three Vehicles,
its body pierced exquisite, expounding the writ of scripture;
mounting the hall to preach the Law, it preaches the ten thousand kinds:
the scriptures and the dharma-treasure are in the human body.

The Pushan Buddha: the ten thousand dharmas return to the One. The poem says:

The true treasure that leads the road sends you back to the homeland;
at the last act of all it ends the ten thousand bonds;
at the Dragon Flower assembly, self and destiny at rest:
life continued unending on the Nine-Grade lotus.

The Confucian-Child Buddha: the ten thousand dharmas return to the One. The poem says:

The true treasure of the final word saves the remnant souls:
one sentence of the final word, and one is delivered;
the final word at the last overpasses the hundred hundred-millions:
the ten thousand dharmas gathered in, returned to one root.

The Heaven's-Truth Buddha: the ten thousand dharmas return to the One. The poem says:

The true treasure of the wisdom-pearl opens the gate of the Law,
completing the Three Vehicles, the people of the Three Teachings;
the whole gathered, the fruit concluded at the Dragon Flower assembly:
the ten thousand dharmas returned to One — the ancient Heaven's Truth.

The Ancient Buddha handed down the fullness of the Ten Titles, and established besides the lotus thrones of the Nine Grades — the ranks of the Buddhas, the holy fruit at the utmost head, examining and certifying the Three Vehicles. The blessed return home and own the Ancestor; those who quit the Way tumble into dead emptiness.

The Song of the Nine Grades:

Upper vehicle, upper grade: the grade of the Red Plum. Upper vehicle, middle grade: the grade of Advancement. Upper vehicle, lower grade: the grade of the Dark Rank. Middle vehicle, upper grade: the grade of Everlasting Life. Middle vehicle, middle grade: the grade of Long Life. Middle vehicle, lower grade: the grade of Life Continued. Lower vehicle, upper grade: the grade of Cultivating the True. Lower vehicle, middle grade: the grade of the Wisdom Rank. Lower vehicle, lower grade: the grade of Glory and Honor. These are the ranks and degrees of the Buddhas. The Ancient Buddha set the teaching: Heaven's Truth is the Ancestor; the Great Vehicle is the Law; the Round-and-Sudden is the gate; the One Character is the lineage-head. This is the true and right Buddha-gate.

The gatha says:

One vehicle, Round-and-Sudden, the wondrous gate of the Law:
see the nature, become Buddha, reach the root-line;
what the hand holds and the eye sees, pierce it through by wakening:
in the age to come, every one continues life unending.

The Lamplighter Buddha's twenty-four honored ones; Śākyamuni's thirty-six lords; Maitreya's forty-eight patriarchs; the seventy-two disciples following after.

This then is the eighty-one true persons appearing; the hundred and eight patriarchs, patriarchs of famous name; the gathering of the source and concluding of the fruit at every gate; the ten thousand dharmas of every lineage returned to the root; the Buddhas of all-under-heaven gathered in assembly; all the patriarchs vowing to meet; the utmost-true Buddha of the Heavenly Origin appearing.

This then is the Bodhidharma Patriarch come again to the East; the last act's returning home and owning the Ancestor; one sentence completing the Three Vehicles; Buddhas and patriarchs handing each other up onto the far shore; the golden banner hung out; one crash of thunder — and then is raised the third assembly of the Dragon Flower; the numinous talisman arrives, and all Buddhas know of it.

This then is the iron tree flowering and setting fruit; the contest of the hundred treasures examining the Three Vehicles; the three rounds of selection opened at Tiger-Head Mountain; the roster hung, the good chosen by examination; the white-robed mounting the altar to preach the Law; the dyed-robed hearing the Law and listening to the scripture; the Confucian-Child Buddha sitting at court, asking of the Way. This then is the Master of the House returning the bow to Gong-Chang; the dull old man gathering in the ten thousand patriarchs; the three worlds' ten thousand dharmas returned to the line; self and destiny settled within the plate of heaven; life continued for ever in the Dipper-Capital Palace; a true Buddha checking the rolls and matching the titles; the ten thousand patriarchs coming to match the tally-contracts.

This then is the imperial-womb children's Three Vehicles and Nine Grades; the return into the Round-and-Sudden, ranked under the One Character; hearing the Buddha preach the Law at the assembly on the Numinous Mountain; keeping company with Heaven's Truth in the Palace of Ten Thousand Longevities.

The Ancient Buddha of Heaven's Truth: the ten thousand dharmas return to the line; one Law spreads through all. A thousand patriarchs, ten thousand patriarchs — one Patriarch is true; one true Buddha wields heaven-and-earth: a thousand gates, ten thousand doors — the ten thousand dharmas all take refuge.

The golden lotus opens wide; the Unborn is seated:
the ten thousand dharmas take refuge — hail the great peace!
Given to attend the Dragon Flower, all Buddhas rejoice:
within the Lotus-Flower Joy there is rest for every one.

The Lotus-Flower Joy of the Ten Thousand Dharmas Taking Refuge

The Master strikes up a Lotus-Flower Joy,
and tells out plain the trail he came and goes by.
The lotus-flower opens; the heart grows clear;
waken the nature, empty the heart, and turn the wheel of the Law.
He leaves behind one scroll of the Dragon Flower,
where common and holy interweave, and tells the causes.

The common nature was at root the Patriarch Gong-Chang,
whose home was Great Treasure Village, south of Yan.
From childhood he kept the fast, his heart merciful and good;
he called on masters, sought out friends, bowed to the high.
Sister Zhang of the Kingfisher Flower made his introduction:
he cast his bows to the true Buddha, the honored Dharma-King;
received and held the three refuges together with the five precepts;
pried open the four marks and saw the true person.
Day and night he read in praise the West-Come Purpose;
hour on hour he held his gaze on the south-pointing needle.
All at once the heart's ground opened through in him —
walking, standing, sitting, lying, he never let it slack.
It was also that true emptiness gave answer to his feeling:
the Ancestress-Mother of the homeland saw him plain and clear.
From that day the golden light shone over him;
upon the golden tablet she owned Gong-Chang by name.
One spring, one bound, he went to the homeland;
in the Dipper-Capital Palace he saw the Unborn.
The Old Mother in person handed him the Heaven-Piercing treasure,
the spoken formula and the true words, told him true.
Fixing the jade formula he sat long in stillness;
rolling up the bamboo blind he wheeled the clear wind;
gathering the Former Heaven, the water of Caoxi,
he moistened home the lotus-flower till it put forth light.
The Western Ox watched the moon; the light turned homeward;
at the sea-floor the mud ox made its great turn;
the Reed Elder's pointing-staff opened pass and aperture;
straight up Kunlun he walked the Middle Palace.
A ringing crash — and the bond-one appeared,
on the Unborn ground reciting the true scripture.
The true incense of prajñā ever summons all;
the wisdom-eye opened wide, common and holy pass.
This then is the road by which the body goes forth;
and further, common-and-holy is unfolded as One Vehicle.

In the lower-prime jiazi he came to the East Land;
in the bingzi years the great Law flourished;
in jisi, south and north, the tumult and throng;
in xinsi, east and west, the true scriptures fetched.
He sat firm at the Center, in wu-ji earth,
and handed down the people of three lineages and five branches;
the nine poles and eight limbs were founded anew:
patriarch to patriarch handed on, down to this day.
Lamp from lamp continued — whence should it quench?
For ten thousand ages and a thousand autumns the gate of the Law stands.

The Old Patriarch among the holy gave his charge in person:
heads and continuers of every house, hear it well:
"Cut me one set of printing-blocks,
and by the true scripture of the Dragon Flower the Ancestor's teaching shall rise.
To cut the blocks and print — the merit of it is great;
the Master among the holy sees it plain.
The Patriarch says: not an hour shall it be owed you:
meet hardship, and the good spirits guard your body."
He set up the Three Vehicles together with Nine Grades,
examining and certifying the practicers, the people of Way and virtue:
those with Way and virtue rise in grade and rank;
those without fall down to dead emptiness.
The true Buddha gathers the whole by the Ten Titles;
the ten thousand dharmas return to One — the gate not-two.
The lineage-gates of every house were one from the origin;
a thousand gates and ten thousand doors return wholly to the root.
The dharma-ships are steered abroad to ferry you:
the ship departs — it waits not for those who come after!
The whole gathered, the fruit concluded — the Lotus-Flower Joy,
ranked under the One Character, the old family manner:
at the last, Heaven's Truth's assembly of the Dragon Flower —
all Buddhas and ten thousand patriarchs vow to meet!

The Patriarch's Farewell

The scripture says: The Patriarch was seated upright in the scripture-hall when suddenly tidings came: one golden tablet from the homeland, summoning Gong-Chang to enter the holy and return to the palace. A dharma-guardian spread open the cinnabar writ, and he read it plain. Upon it were written four lines of true words: Prepare: after the Clear-and-Bright of the third month, the origin-spirit comes forth. The clear breath ascends; the kun-shadow is drawn up the high wall. Hold still awhile in quiet: the peach-blossoms shaken down, scattered over all the ground. The year's hour is not yet come: you are invited to the cloud palace. — And there was heard in mid-void reed-organ and delicate music, banners, pennants, jeweled canopies; strange fragrance filled the chamber; the music of heaven met the sky, light let down to welcome and guide: You are invited to the holy assembly of the Dragon Flower, to audience before the Unborn.

The Patriarch bowed his thanks to the holy purpose, the two streams of tears falling. He sent word to the head-officers of the three lineages and five branches to gather at the scripture-hall in council. The Patriarch asked the assembly-heads: When I have entered the high wall and stilled into quiet, who hereafter will haul firewood and draw water with me? Long the Patriarch asked; no one answered the summons. In the dark furnace he smelted a brick of gold and clasped it to his breast. The Patriarch said: I strike a mute Chan riddle, and no one wakes to it. And after a long while: Alas for the ten-thousand myriads — and the assembly sits dull as before! I call you and you stir not; you wake not to the West-Come Purpose. Clasping the gold brick — you will ask the Way too late.

Yet the Patriarch would not lay down his mercy. He charged the lamp-continuer Zhang Puhui with the spoken formula and true words, the Reed Elder's pointing-staff: I hand you first one portion — the key of the Undivided Origin — delivered over plain and clear. Then out of the company stepped one, the leader Puying, and knelt before the Patriarch, imploring the old Patriarch: We, the living, have upheld and guarded the Master, before saddle and behind horse, diligent through hardship, laboring in the Patriarch's stead, breaking wilderness, founding the teaching, seeking out and transforming humans and gods — hand down to us also the pointing-staff! The Patriarch opened his lips and smiled, and gave his charge: My children, let not your hearts go cold. I hand over openly six portions of the pointing-staff — three for the men, three for the women; and I have besides six great points and six spoken formulas, and the Great Intention Come from the West entire, which I leave hidden with you in my whole affection, to be handed down for ever: the Ancestor's teaching shall flow and flourish. — And he charged them all: When I have entered the high wall, keep the Patriarch's word as though I were in the world: no wrangling; no dividing of right and wrong between you.

But how should it prove afterward? The heads and continuers of every house each flaunted their powers, vaunting strength, hawking skill, each ferrying their own, unwilling to be of one heart and single purpose, to unfold the teaching and uphold the line in the Patriarch's stead — unworthy, middling, foolish crew that they are! The Patriarch among the holy sees it plain and clear.

The Patriarch asked: It is now the third month, Clear-and-Bright. Have you seen whether the swallows are come? And one answered: Yesterday I myself saw the swallows come flying. The Patriarch said:

At the third month's Clear-and-Bright the Patriarch returns to the palace.
To haul firewood and draw water, how many will there be?
When Gong-Chang the Patriarch has come again ten turns,
bridge built and apertures joined, we shall meet once more.
Gong-Chang waits only for the south-coming swallow;
clasping the gold brick — you ask the Way too late.
The lost children wake not to the West-Come Purpose:
when the Patriarch has entered the high wall, whom will you ask?

The gatha says:

The cinnabar writ summons him to the cloud palace;
the Patriarch hands down one scroll, the Dragon Flower Scripture;
the three lineages and five branches set hands together:
cut the blocks, print and spread, and found the gate of the Law.

The Patriarch Gong-Chang sat upright in the scripture-hall;
suddenly knowing stirred in him: the Patriarch must return.
And see: from the old homeland the cinnabar writ comes summoning;
the guardian-spirits with the decreed golden tablet invite him to the cloud palace.
The Patriarch, about to enter the holy palace and go home,
asks the head-officers: With nothing to lean on, how will you keep the gate of the Law?
I leave one scroll, the Dragon Flower Scripture, to raise the Ancestor's teaching;
I charge you, head-officers all: be of one heart.
Set hands with me together; cut the blocks and print;
in the time to come, at the Dragon Flower assembly, blessing without end.
The forward-hearted and the backsliding — I know them all;
those who right the gate of the Law for the Ancestor's house have merit of their own.
This going — the Patriarch will come again, to gather the whole and conclude the fruit;
long hence, at the Dragon Flower assembly, father and children meet.
When you think on me, open the scripture: it is as if you saw the Patriarch;
when the Patriarch thinks on you, among the holy he sees you plain.
This come, I ask you: who will cut the blocks?
Who will raise the Ancestor's teaching with me? — great is that merit!
The Dragon Flower Scripture the Patriarch leaves will answer in the after-time:
crown the Dragon Flower Scripture upon your head, and you behold Heaven's Truth.
With the true scripture, attend the Dragon Flower, rise grade upon grade;
without it, you host of the precepts — how will you see Heaven's Truth?
At the last act, invite the true scripture; the Dragon Flower bears witness:
the Dragon Flower Scripture gathers the ten thousand dharmas, completing the Three Vehicles.

The first part the Patriarch left and handed down: Chaos First Parted;
the second part the Patriarch left: the Ancient Buddha's Heaven-and-Earth;
the third part the Patriarch left: the Unborn Sends Her Command;
the fourth part the Patriarch left: the Holy One Walks Home;
the fifth part the Patriarch left: Gong-Chang Receives the Law;
the sixth part the Patriarch left: the Wisdom Eye Opened Through;
the seventh part the Patriarch left: the Holy Casts into the Common Aperture;
the eighth part the Patriarch left: Roaming the Palaces in the Vista;
the ninth part the Patriarch left: the True Incense Summons All;
the tenth part the Patriarch left: Settling the Self in Wu and Ji;
the eleventh part the Patriarch left: Spreading the Way South and North;
the twelfth part the Patriarch left: Fetching the Scriptures East and West;
the thirteenth part the Patriarch left: the Three Buddhas' Continued Ferrying;
the fourteenth part the Patriarch left: the Five Patriarchs Take Up the Course;
the fifteenth part the Patriarch left: the Reed Elder's Pointing-Staff;
the sixteenth part the Patriarch left: the Joining of the Lotus Line;
the seventeenth part the Patriarch left: the Patriarchs Contend with Treasures;
the eighteenth part the Patriarch left: Living Beings in the Last Kalpa;
the nineteenth part the Patriarch left: Spreading the Way at a Gallop;
the twentieth part the Patriarch left: Meeting at the Dragon Flower;
the twenty-first the Patriarch left: the Dharma-Ships Built in Array;
the twenty-second the Patriarch left: Earth, Water, Fire, Wind;
the twenty-third the Patriarch left: Heaven's Truth Gathers the Whole;
the twenty-fourth the Patriarch left: the Ten Thousand Dharmas Return to the Line.

Heaven's Truth left and handed down the precious scripture of the Dragon Flower. We knock and call the Grand Void: come all and throng to guard it. The dharma-gate of the Ancient Buddha, cut in blocks and printed, goes abroad through all-under-heaven. At the last act of all — at the Dragon Flower, we vow to meet.

The Fullness of the Ten Titles, Left within the Scripture

Heaven-Round Grand-Treasure Welcoming-and-Guiding Amitābha Buddha.
Heaven-Round Grand-Treasure White-Cloud Amitābha Buddha.
Heaven-Round Grand-Treasure Golden-Light Amitābha Buddha.
Heaven-Round Grand-Treasure Unaggregated Zi-Wu-Guard Buddha.
Heaven-Round Grand-Treasure Former-Heaven Amitābha Buddha.
Heaven-Round Grand-Treasure Round-Brightness Amitābha Buddha.
Heaven-Round Grand-Treasure Golden-Lotus Amitābha Buddha.
Heaven-Round Grand-Treasure Jade-Flower Amitābha Buddha.
Heaven-Round Grand-Treasure Golden-Flower Amitābha Buddha.
Heaven-Round Grand-Treasure Dragon-Flower Amitābha Buddha.

Homage to the Heaven-Round Grand-Treasure Amitābha Buddha.

The Ten Requitals

First we requite the grace of heaven and earth that cover and bear;
second we requite the grace of sun and moon that shine upon us;
third we requite the grace of the August King, of water and of soil;
fourth we requite the grace of father and mother who bore and reared us;
fifth we requite the Old Patriarch who handed down the Law in person;
sixth we requite the grace of Weituo who guards the Law;
seventh we requite the donors who set out the many offerings;
eighth we requite the good spirits of the eight quarters;
ninth we requite the nine ancestors, that they be born in the Pure Land;
tenth, the requital made whole — life continued unending.

The precious scroll is made whole — past thought and telling. Let every person bend their heart's craft to sing the true scripture abroad. May the Buddha-Lord foreknow the upper grades; may the August King's holy longevity be ten thousand years; may all sentient beings of the Dharma-realm be born together in the Land of Utmost Joy.

The three mires and eight hardships all leave their bitterness;
the four births and six paths all bathe in grace;
the borders of the realm at peace, sword and armor melted;
winds tempered, rains in season, the people glad and secure.

The Dedication of Merit, Turned at Will

Homage to the One Vehicle, the line of measureless meaning, true emptiness and wondrous being, the Dragon Flower Scripture of Examination. We humbly pray: may the scripture's sound, clear and ringing, pierce the vault of the sky; may the Buddha's words, exquisite, make the ten thousand dharmas all shine. May the Buddhas and bodhisattvas descend on this place of the Way; at the holy assembly of the Dragon Flower may the Ancient Buddha let down his light, welcoming and guiding men and women home together to the homeland — in the Dipper-Capital Palace never again to think on the common; self and destiny settled, seated firm on the golden lotus, while the Unborn preaches the Law, eyes fixed on the dark pass, fragrant wind winding round, and the earth surging up golden lotus.

The Patriarch Gong-Chang says: As the starving find food; as the parched find drink; as the sick find medicine; as the imperiled find the let-down light; as the beggar-child finds the treasure; as the babe beholds its mother — the dharma-ship comes to shore, and the imperial womb returns home.

Homage to the Ancient Buddha of Heaven's Truth, whose wisdom-eye gazes far on the men and women of the East Land: In the last-kalpa years, with none to save them, I go down among the common. Facing heaven I vowed the vow: to ferry to the last the ninety-six of the imperial womb of southern Jambudvīpa — to ferry them home.

Homage to the Unborn Old Mother, who built the dharma-ships in array, who sails the bitter sea always, calling the worthy awake: mount the far shore together; board the dharma-ship together; the three assemblies of the Dragon Flower, the Ancient Buddha's place of the Way; the dharma-ship made whole, together we reach the Numinous Mountain.

Homage to the Old Mother Kṣitigarbha, who vows again her deep vow: the Ten Kings open the prisons; the saved living and dead, every remnant soul, gain ascent to heaven; three generations of ancestral kin, nine ancestors and former kings, born beyond into the Pure Land, together attend the Lotus Land, within the Palace of Assembled Worthies, never again to descend among the common.

The four graces and the three existences — all requited to Buddha-Heaven. Dedicated and turned to the Ancient Buddha: one scroll entire, the whole writ, the true teaching of the Round-and-Sudden, the gate of the Law. Measureless homage to the Buddhas and Patriarchs, whose mercy ferries the bond of persons far and wide. May the August King who has the Way see the state at peace and the people secure; the five grains ripening full; the state possessed of loyal good men; the four barbarians bringing tribute; the eight bounds coming to submit; the six kingdoms at peace, the outer demons melted away. Head by head, it is all so; thing by thing, wholly manifest. Old and now, common and holy; the prisons of earth, the halls of heaven; east, west, south, north — no need to weigh them over. Filling the Dharma-realm: the Nine-Grade lotus-home. We beg the Buddha's absolution: may the ten thousand people be at peace; may the Ancestor's teaching rise and flourish, handed down through ten thousand ages — and all enter the Dragon Flower, the ancient place of the Way.

The three mires and eight hardships all leave their bitterness;
the four births and six paths all bathe in grace.
Worlds like Ganges sands reveal the true-suchness;
every remnant soul mounts the farther shore.
And so, to true emptiness that fills the Dharma-realm:
may the troubles of all beings under heaven be done;
the wondrous Law, wide as the four seas, without edge —
as is our dedication now, so may it be.

Living beings numberless: we vow to ferry them.
Troubles endless: from this day cut away.
Gates of the Law measureless: gladly there is learning.
The Buddha-Way of the Dragon Flower: brought to completion.

The Printing Colophon

The True Child, Puchuan the monk,
continued the Way, unfolded the lineage-gate;
Tianran set hands beside him;
Puying ferried the living.
At the twin groves, the treasure-gathering gatha;
Puhua expounded the true scripture.
Willing that all should brighten the holy purpose,
Wood-Son turned the wheel of the Law.
In the dragon year the scripture came to light;
in the wood-horse year the Law flowed abroad;
on the twenty-second day of ding-chou
the blocks were opened and the contract set;
in the green-ram, ji-mao month,
the scripture-blocks stood complete in their fruit.
Alms were begged of the worthies and saints,
who together put forth the true heart;
goods were given, the holy work accomplished:
for ten thousand ages their fair names are written.
At the last, the Dragon Flower assembly:
every one continues the Lotus line.

End of Fascicle Four of the Dragon Flower Scripture.

Colophon

This is a complete English translation of the 古佛天真考證龍華寶經 (Gufo tianzhen kaozheng Longhua baojing), made directly from the Chinese. To our knowledge no complete translation into any Western language has previously existed; scholarly discussion with excerpts may be found in Daniel L. Overmyer, Precious Volumes: An Introduction to Chinese Sectarian Scriptures from the Sixteenth and Seventeenth Centuries (1999), which was not used as a basis for this rendering.

The translation follows a typeset edition of the scripture circulated by the morality-book press (source text below), checked where possible against an independent digest recension of the Longhua material. That edition carries a modern editor's preface and afterword, which are excluded here as apparatus; its occasional dropped graphs are supplied in brackets (for example "Nüwa smelted [stone]"), and its rare or doubtful readings are preserved rather than silently corrected. The scripture's cryptonyms are rendered as the text presents them: Gong-Chang for the split graph of the surname Zhang; the Four-Corners Patriarch, the Ear-East, the Ren-Man, the One-Earth, and the Ding-Ding for the hidden surnames of the Five Elders; Wood-Son and Two-Woods in the printing colophons.

Renderings used throughout: the Unborn Old Mother (無生老母); the Ancient Buddha of Heaven's Truth (天真古佛); the Former Heaven and the Latter Heaven (先天 / 後天); the Infinite, the Supreme Ultimate, and the August Ultimate (無極 / 太極 / 皇極); the homeland (家鄉); the East Land (東土); the imperial-womb children (皇胎); breath for 炁. Verse and hymn sections preserve their line structure and tune-names; sung refrains are kept as sung.

Prepared for the Good Work Library by the Tianmu Anglican Church with AI-assisted research, transcription, and translation.

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Source Text: 古佛天真考證龍華寶經

The complete Chinese text of the scripture in four fascicles, from a typeset morality-book edition; the modern editorial preface and afterword of that edition are omitted, and its line-lacunae are retained as received. Rare graphs and variant spellings are preserved as they stand.

古佛天真考證龍華寶經 卷一

古渥水 管藍田鈔印

誠心頂叩拜佛天。普願乾坤萬民安。風調雨順興佛教。有道皇王萬萬年。

舉香贊

寶鼎焚香。灌滿十方。周流普赴到靈山。奉請法中王。法界無邊。諸佛降道場。

南無香雲蓋菩薩摩訶薩。

淨心神咒

太上臺星。應變無停。驅邪縛魅。保命護身。智慧明淨。心神安寧。三魂永久。魄無喪傾。急急如律令。

淨口神咒

丹朱口神。吐穢除氛。舌神正倫。通命養神。羅千齒神。卻邪衛真。喉神虎賁。氣神引津。心神丹元。令我通真。思神煉液。道氣長存。急急如律令。

淨身神咒

靈寶天尊。安慰身形。弟子魂魄。五臟玄冥。青龍白虎。隊仗紛紜。朱雀玄武。侍衛我真。急急如律令。

祝水神咒

天一生水。地六成之。一六既合。五行乃基。吾令噀動。穢逐塵飛。

解穢神咒

太乙之精。東丹之華。流灌一體。蕩穢除邪。淨如明珠。潔如蓮花。化身金剛。步雲錦霞。登七寶台處。眾仙家。急急如律令。

淨天地神咒

天地自然。穢氣分散。洞中玄虛。晃朗太元。八方威神。使我自然。靈寶符命。普告九天。乾羅怛那。洞罡太玄。斬妖縛邪。度人萬千。中山神咒。元始玉文。持誦一遍。卻鬼延年。按行五嶽。八海知聞。魔王束手。侍衛我軒。凶穢消散。道氣長存。急急如律令。

金光神咒

天地玄宗。萬炁本根。廣修億劫。證吾神通。三界內外。惟道獨尊。體有金光。覆蔭吾身。視之不見。聽之不聞。包羅天地。養育群生。誦持萬遍。身有光明。三界侍衛。五帝同迎。萬神朝禮。役使雷霆。鬼妖喪膽。精怪亡形。內有霹靂。雷神隱名。洞慧交徹。五炁騰騰。金光透現。覆護真人。急急如玉皇光降律令敕。

請社令

此間土地神之最靈。通天達地。出幽入冥。為吾傳奏。不得留停。有功之日。名書上清。

安土地神咒

元始安鎮。普告萬靈。嶽瀆真官。土地祗靈。左社右稷。不得妄驚。回向正道。內外澄清。各安方位。備守家庭。太上有命。搜捕邪精。護法神王。保衛誦經。皈依大道。元亨利貞。急急如律令。

奉請

南無無極古佛

南無釋迦文佛

南無彌勒尊佛

南無法中王佛

南無無量壽佛

南無天真古佛

南無無生老母

南無觀音老母

南無地藏老母

南無文殊老母

南無普賢老母

南無如意輪菩薩摩訶薩

南無靈感天尊。感天尊菩薩摩訶薩

蓋聞

古佛治世。初始至今。燈燈初續。祖祖傳經。打開混沌。劈破鴻濛。取出先天。一炁運行。陰陽變化。二炁成形。三才治世。天地人倫。東西南北。四相分明。五行配合。萬物發生。六爻凶吉。三陽三陰。七政周轉。晝夜運行。八方八卦。定立乾坤。九宮立命。諸佛安身。十炁具足。變化無窮。生佛生祖。先天為根。生天生地。日月照臨。產生男女。鼓舞乾坤。佛祖住世。留下真宗。三藏經書。一字流通。龍華出世。教演三乘。

無生曰。此一部龍華寶卷者。自從混沌初分。無始以來。是天真古佛打開家鄉寶藏庫。取一部龍華真經。傳留後世。找化人天。總收九十六億皇胎子女。皈家認祖。達本還源。永續長生。此經是諸經之法主。萬卷之真宗。包羅天地。萬法圓明。授持信心。見性明心。卷分二十四品。品品而談玄說妙。分分而與聖合真。偈偈而皈家認祖。言言而悟性開通。說的是先天大道。論的是後天原因。講的是龍華三會。分的是萬法歸根。久以後。收源結果。末後一著。萬法一門。無二無三。本是一乘。古佛出世。設立宗門。有凡有聖。有修有證。有傳有授。有性有命。有升有降。有訣有印。有陰有陽。賓主相應。古佛為相。無生為本。置立為起。收源為落。一字為宗。大乘為法。圓頓為教。古佛法門。末後一著。千門萬戶。盡皈佛門。諸佛萬祖。都皈圓頓。一字排論。古佛家風。若離一字。難續蓮宗。續上蓮宗。得續長生。我佛金口。一字流通。

南無盡虛空。遍法界。過。現。未來。佛法僧三寶。

開經偈

無上甚深微妙法 百千萬劫難遭遇

我今見聞得授持 願解如來真實意

佛言諸家門頭。不論出家在家。世間眾生。一齊都做龍華會。置造空王殿。供養十王。朝地藏樓臺殿閣。鐘樓。鼓樓。金山。銀庫。透玲碑上標寫凡名。混元裘。雪花燈。按三佛古理。三葉青蓮。五葉紅蓮。九葉金蓮。七十二候。八十一劫。花有幾樹。斯乃是將凡配聖。當作龍華會。眾聽祖雲。有花無龍。有會無經。這便是凡赴龍華會也。真乃解說家鄉。

古佛設下五樣龍華會。有個聖景龍華會。有個三佛龍華會。有個天上龍華會。有個地下龍華會。有個人身中龍華會。家鄉聖景龍華會者。在都鬥太皇宮中。

古佛無生座前有一七寶池。八功德水。周匝圍繞黃金為地。遍地蓮開金繩界道。樓臺殿閣件件不同。祖雲。鐵菩提樹三千五百年花開一遭。有九龍唾水。津潤開花滿靈山會上。諸佛菩薩同來聚會。朝見古佛無生。乃是鐵樹開花。有龍尊王佛助道。有佛有經。有龍有華。這便是天元聖景龍華會也。

三世諸佛龍華會者。乃是三佛交宮同聚一處。燃燈佛鐵菩提樹開三葉青蓮。乃是龍華初會。釋迦佛鐵菩提樹開五葉紅蓮。乃是龍華二會。彌勒佛鐵菩提樹開九葉金蓮。乃是龍華三會。有三世諸佛萬祖同來聚會。請龍華經作證。講說三乘九品。九十六億賢聖願得相逢。有龍殊菩薩助道。凡聖交參。這便是過。現。未來三世諸佛龍華三會也。

天上龍華三會者。乃是日月星也。日中有金華開放。月中有玉華開放。星中有精華開放。大如車輪。若是日月並行。只等到辰勾月。森羅萬象普現。朝見中天教主。有八部龍天助道。乃是天落精華無人曉得。採取黃芽結成白雪。靈瑞寶珠得吞一粒。貧兒得寶去赴龍華。華入去來。這便是天上龍華三會也。

地下龍華三會者。乃是地水火風也。中央戊土為地。地中有萬寶發生。金銀等寶出在戊己二土。水中有華。乃是漕溪一派灌滿江河湖海。水池中有蓮花開放。這便是水中有華也。火中有華即是真陽發生。火裏生蓮。山川草木。花果園林。盡都開放結秀。這便是火裏產金蓮。風中有華者。乃是風吹紫府。吹得五穀田苗籽粒成熟。甘露灑心。養育眾生。乃是風雲聚會。有五海龍神助道。惠風吹的百花開放。這便是地有龍華三會也。

人身中龍華三會者。即是精氣神也。精中有精華開。有個心華。有個妙華。中有神華開放。有個天華。有個法華。有個佛華。有個性華。有個命華。性屬東方甲木為之龍華。命屬西方庚金。為之金華。若是性命和合打成一片。金木相柄。水火既濟。坎離交宮。煉的五氣朝元。三華聚頂。有甲木龍性來助道。三性圓明萬法皈一。收源結果結成龍華。這便是人身中有個龍華三會也。言之無盡。天下祖師賢聖各門。悟性知識。僧尼道俗。諸色人等。今日有緣同赴龍華三會。收下元人。聽佛偈曰。

初會龍華是燃燈 二會龍華釋迦尊

三會龍華彌勒祖 龍華三會願相逢

開經偈

龍華寶卷才展開 諸佛菩薩降臨來

天龍八部來擁護 保佑大眾永無災

古佛初始至如今 混沌初分置乾坤

三皇治世年深遠 五帝為君記不清

威音以前人難曉 威音以後生杳冥

置立天宮和鬥府 諸佛菩薩有安身

周行日月光普照 天地人倫配成形

留下金木水火土 發生萬物養人倫

三才四相分八卦 五行六爻定吉凶

舍利山川江河海 樹木園林花果新

一切萬物佛能治 大地男女盡沾恩

盤古初分興佛教 諸佛住世轉法輪

佛祖出世留經卷 三教聖人置書經

收源結果龍華會 龍華真經考三乘

家鄉聖景龍華會 諸佛朝見老無生

三佛設立龍華會 仙佛星祖又相逢

天上三界龍華會 萬神朝賀玉皇尊

大地有個龍華會 千門萬戶願相逢

身中有個龍華會 性命交宮出昆侖

末後一著龍華會 諸佛萬祖總歸根

又曰

天上龍華日月星 地下龍華水火風

人身龍華精氣神 三才配合天地人

混沌初分品第一

經雲。卻說混沌初分者。混者。不辨清濁。沌者。以無上下。初者。元初一守。分者。初分杳冥。不分南北與西東。這便是混沌初分也。想當初。自從初分以來。爾時。混元一炁之中。杳杳冥冥。氤氤氳氳。清清湛湛。塵塵刹刹。清淨本源。磂磂家鄉。一物所無。纖塵不染。一塵不立。寸絲皆無。不辨清濁。霧氣漫漫。混沌五千四十八載。先天真氣。受返以無。上下一片。寒光凝結。以後天真炁具足。一塵妄動。聚氣成形。氣中生極。圓光初現。從無中生有。自從無始以來。本無佛無祖。無陰無陽。無天無地。無日無月。無上無下。無東無西。無南無北。無春無秋。無寒無暑。無男無女。本無一物。圓明覺海。澄清之後。清濁分判。從真空中煉出一段金光。結光成體聚氣成形。光光刹刹利利分明。化出一尊無天真古佛來。乃是寶網交羅。光騰朗耀。變化多般。卻是真空化現。能置萬物。先天一炁而生。炁能生雲。雲能生雨。雨能生土。土能生石。石能生火。火能生光。光中化佛。一體皆同。一佛出世化化無窮。古佛立世直至如今。能置乾坤安立世界。一炁發生。真曰。先天真炁凝結。結成金丹一粒。點化眾盲。將金丹菩提種子掌在手中。用真氣一口吹在水中。從波中湧出戊己真土來。土者母也。無土不生。萬物從土中生來。

真曰

三分真土集世界 七分聖水運乾坤

山水相連成汩沒 通流轉運妙無窮

一佛化現無窮盡 無中生有至如今

混沌初分誰說下 弓長留經轉法輪

開天民治分混沌 章第一宗法流通

這便是開天民治章第一

天真古佛分混元 卵中生極化先天

山水相連光皎潔 一炁通流萬法章

偈曰

混沌初分一段光 本無前後是混元

一片寒光無上下 不辨清濁圓上圓

混元一炁如雞子 本來清淨是先天

先天一炁雞生卵 卵內生極是根元

不分清濁光皎皎 一段圓明霧漫漫

本無陰陽無南北 那有佛祖亦無仙

清淨本源無污染 等絲皆無現圓光

混者不辨清濁體 沌者山水緊相連

初者當初無一物 分者初分號先天

山水一段光爍爍 三山六水一分田

三分真土聚世界 七分聖水繞山川

纖毫妄動凝結後 光中化佛現金身

寶網交羅光繞繞 一佛變化廣無邊

一身化現無窮盡 一光分化眾多光

初分混沌無一物 一炁周流現金丹

古佛出現安天地 無生老母立先天

混沌初分一段圓光。山水緊相連不分南北。一炁先天。清光朗朗。霧氣漫漫。天真古佛。變化分混元。

一佛從出世 一個大混元

一段空世界 一個老金仙

金字經

古佛傳留金字經。混沌初分治乾坤。妙無窮。一炁通流貫古今。安世界安世界。天真古佛立初分。阿彌陀佛。天真古佛立初分。阿彌陀佛。

無量天真妙無邊。治立江河掌山川。說根源。三山六水一分田。能置造能置造。劈破混沌顯圓光。阿彌陀佛。劈破混沌顯圓光。阿彌陀佛。

天真古佛說根源。無始以來立先天。分混元。無佛無祖亦無天。立世界立世界。一個真佛本在先。阿彌陀佛。一個真佛本在先。阿彌陀佛。

無極真空化乾坤。安立日月掌星辰。立祖根。三身四智煉五行。多變化多變化。無生老母生祖根。阿彌陀佛。無生老母生祖根。阿彌陀佛。

古佛乾坤品第二

經雲。卻說古佛乾坤者。古者。是古往今來。佛者。是一佛出世。乾者。為天在上。坤者。為地在下。這便是古佛乾坤也。想當初混元一炁之時。乃是一元複出。一炁而生。一光所化。光中化佛。本無名相。號曰無極無形。無者。乃是先天。有者。乃是後天。從無中生有。無者。佛也。乃是無極古佛。所產先天。此先天者。真空也。後天者。天真也。天者。空也。真者。氣也。真氣無生。無生為母。所產陰陽本無名相。起名叫做女媧。伏羲。乃是人能之祖。有無極天真古佛。在太皇天都鬥宮中坐定。請無生老母。同來商議。命女媧伏羲。叫伏羲命男女成婚。無人作保。令金公黃婆會他作媒。黃婆曰。無影山下有一塊鴻濛混元石。用先天劍一把劈破鴻濛。取出陰陽二卵。從須彌山上滾將下來。滾在鵝眉澗中。 響亮一聲。搭橋對竅。陰陽配合。這便是男女成婚懷養聖胎。乾道成男。坤道成女。產生下九十六億皇胎兒女。無生父母。吩咐兒女。因為乾坤冷靜。世界空虛。無有人煙住世。你往東土住世去罷。兒女聽母元令。各帶隨身寶物。身光罩體。來在東土。無心住世。想起父母。各仗元光。行在東土就到西方。行在西方來在東土。忽來忽去。任意作歡。母設權智。引兒女到影明山。卸光台。令護法把兒女頂上圓光摘去。收下身中五彩。拘了腳下二輪。貶在東土。母在家鄉。吩咐兒女。你到東土即便回程。摩頂授記。重重囑咐牢記心懷。要想父母。晝夜行功時時提念。母也知聞。來在東土。各配婚姻。酒色財氣障慢真心。杜康造酒。面夫治色。鄧通造錢。濁子生嗔。鄉兒鄉女貪戀紅塵。投胎入竅埋沒靈根。番來覆去直到如今。彌陀自性墮在苦海。迷失深厚累劫沉淪。東土歡樂不想無生。輪回生死無盡無窮。我佛觀見。發願度生。叫醒元人同到家中。老母盼望逐日傷心。收補原數幾時回宮。上咐兒女急早回心。家書一道皇胎知聞。龍華三會早來相逢。

偈曰

老陰老陽生數子 少陰少陽產人倫

伏羲熬膠粘日月 女媧煉 補清天

想當初混沌時原無一物 從無中生有相一段光明

圓光中化佛身結光成體 化古佛現金身置立乾坤

無生母產陰陽先天有孕 產先天懷聖胎變化無窮

生一陰生一陽嬰兒姹女 起乳名叫伏羲女媧真身

李伏羲張女媧人根老祖 有金公合黃婆匹配婚姻

戊己土又取出陰陽二卵 須彌山滾下來響亮一聲

有金光和靈光搭橋對竅 這便是治人倫男女成親

混元了又生出九十六億 皇胎兒皇胎女無數佛星

無生父無生母金口吩咐 因東土無人住冷淡乾坤

差皇胎九十六東土住世 頂圓光身五彩腳踏二輪

忽的來忽的去不肯住世 這妙體無來去任意縱橫

隱明山卸光台留下三寶 摘圓光收五彩拘下二輪

無生母在家鄉重重囑咐 到東土想父母即早回程

在靈山古佛前摩頂授偈 這一去到東土幾時相逢

來東土貪戀著酒色財氣 一個個盡迷在景界紅塵

稍家書上咐你東土兒女 來家罷龍華會早得相逢

古佛初始置立乾坤。九十六億人東土住世直到如今。拘下圓光落在紅塵。酒色財氣迷性不回程。

古佛出世掌乾坤 混沌初分現天真

無生老母生二子 伏羲女媧始人倫

黃鶯兒

老古佛置乾坤。從混沌立初分。生天生地三才定。掌二侖。周行日月現圓光。照乾坤。其一

老天真坐中央。產先天生萬象。東三南二誰別辨。治天盤。北一西四按中央。產金蓮。其二

老無生治五行。生六爻和七政。八卦九宮安身命。千千真。子午卯酉運坎離。上下升。其三

老黃婆治人倫。將陰陽配成形。女媧伏羲婚姻定。生兒孫九十六億皇胎子。至如今。其四

無生傳令品第三

經雲。卻說無生傳令者。無者。母也。生者。法也。傳者。信也。令者。知也。這便是無生傳令也。時有無極古佛。同無生老母。在太皇天都鬥宮中設一天元聖景龍華會。普請諸佛同赴聖會。今傳法令撞動金鐘。擂動法鼓。笙琴細樂響塞虛空。金爐寶鼎焚起真香。祥煙瑞氣灌滿諸天鬥府。普請靈山會上諸佛諸祖。諸大菩薩。羅漢聖僧。天龍八部。一切神主齊來赴會。三界內外普天匝地。明山洞府得道真人。海外神仙。九十六億皇胎兒女。猛然聽的信香所至。原來是真香普覆。早知其意。各等諸真。聖母菩薩聞信香到。諸聖不敢怠慢。原是祖母傳令。各人打點隨身寶物。護法相隨。一齊都到太皇天都鬥宮。取齊同候無生父母升殿。不一時。古佛無生。蓮台坐定。各等諸佛朝參禮畢。目視玄關聽佛說法。有無生。開口演說三乘微妙之法。講論先天一炁。分說後天原因。講到玄妙之處。忽有護法善神呈報我佛。萬花園內七寶池中。有鐵菩提樹開花。啟傳得知。

古母古佛聽說。不消怠慢。同眾諸佛都至萬花園中觀看。只見鐵樹上龍華開放。三葉青蓮開放。五葉紅蓮開放。九葉金蓮開放。優檀花開放。優波羅龍華開放。又只見遍地百花開放。有龍尊王佛拜問古佛。遍地花開者這是怎說。佛曰。原來是一元甲子。天地開新。此花是三佛劫數。三千五百年為之一劫。花開一遭該佛出世一翻。無生祖母。傳令詔請諸佛。星祖。聖母。菩薩。九十六億賢聖。都要知悉。各人手拈一枝龍華。今日諸佛萬祖都要吟詩作對。詩詞歌賦。曲偈文詞。人各作一首。那個華中放光該誰臨凡。母睜慧眼。見天真古佛龍華蕊中放出祥光。瑞氣千條。

母曰。今該天真臨凡下世。眾佛一齊賀彩。

祖母吩咐。當初西方教主阿彌陀佛。轉到北方掌教。號曰無量壽佛。無量壽佛臨凡。號曰真武老祖。真武臨凡號曰天真古佛。天真臨凡號曰弓長老祖。今該天真聖投凡竅。落在燕南趙北中元之地。草橋關桑園裏大寶莊居住。家鄉祖母金牌令。慧眼遙觀有行人。天真聖性投凡竅。弓長每日改身心。下元甲子臨東土。正月初一子時中。金色頭陀明心性。西南聖意現圓明。弓長正在禪床坐。聖性投凡留祖經。

無生傳令宣弓長 天真聖意降臨凡

中元現出弓長祖 金牌詔請走家鄉

老祖母都鬥宮今傳法令 設一個天元會龍華相逢

有笙琴和細樂諸佛雲集 鼎爐中焚真香灌滿虛空

請無極燃燈佛分身化現 請太極釋迦佛早得知聞

請皇極彌勒佛同來赴會 請諸佛共諸祖地藏觀音

請天宮合鬥府中天教主 請星祖駕圓光聞法聽經

請羅漢並聖僧來臨赴會 請天龍合八部降臨壇中

請明山合洞府真人助道 請九十共六億皇胎兒孫

老古佛坐蓮台巍巍不動 老古佛開金口演說三乘

說過去論現在當極掌教 講未來和凡聖後天原根

忽然間七寶池金蓮開放 鐵樹上開蓮花誰得知聞

又觀見優波花從今開展 菩提樹開龍華我佛下生

開一朵青蓮花三花五葉 開一朵紅蓮花五葉心空

開一朵九葉蓮佛來住世 各樣花齊開放諸佛知聞

無生母吩咐汝法王傳令 天真佛聖臨凡下生東土

下生在中元地燕南趙北 桑園裏大寶莊有祖家門

古圓光普覆著弓長老祖 甲子年正月一見性明心

無生傳令諸佛知聞。天真暗臨東。聖投凡體。響亮一聲。金光一照。見性明心。弓長老祖留下龍華經。

祖留一部龍華經 普渡天下眾兒孫

有緣同去登彼岸 弓長老祖找元人

駐雲飛

古佛。乾坤二

陰陽現。三身四相水火運。五行坎離定我佛。七政運轉行八卦。九宮中央安身命。十

圓滿證金身。

無生令行。詔請諸佛赴雲宮。鼎爐真香運。圓光都駕定。我佛諸佛早知聞。太皇宮中來聽無生令。鐵樹開花佛下生。

天真臨東。祖母傳宣。下天宮玉帝金牌令。諸佛圍繞定我佛聖光。借凡身慧眼遙觀弓長有緣分。下生燕南大寶村。

弓長明心。忽然禪床把眼睜。金光圍繞定。通凡又達聖。我佛祥光罩祖身。金色頭陀。現出軒轅鏡。聖來投凡留下經。

家鄉走聖品第四

經雲。卻說家鄉走聖者。家者。原籍也。鄉者。故土也。走者。行走也。聖者。聖景也。這便是家鄉走聖也。想當初人人走聖。個個見的無生父母。人各都有身光罩體。要來就來。要去就去。縱橫自在。絲毫不掛。以無攔擋。只因仙佛貪花戀色。爭名奪利。嫉妒諂虛。無明障礙。遮障光明。昧卻前緣。不想父母。失迷家鄉。祖曰。要想還鄉。要你參訪一個明師。指與你生來死去。傳與你關口程途。還要你晝夜殷勤。觀想無生。以無間斷智慧現前。見的父母。祖傳宅舍常打掃。六門緊閉關。吞咽先天藥。潤開倒垂蓮。醍醐滴聖水。甘露灑心田。目前金光閃。眉間放毫芒。鬼神皆驚懼。龍虎也伏降。人若有功行。神鬼聽令宣。警的本家灶王。讚歎弓長真乃好人。灶君會合土地。土地會合城隍。三人都在城隍廟。每月十五日會齊。土地曰。弓長有何利意。你來呈善。灶君曰。我有一對寶物。一雄一雌。一善一惡。若有人間一件惡事裝在黑磁罐內。若有一件善事裝在黃磁罐內。若是惡多善少。只等惡罐滿盈就來呈惡。若是善多惡少就來呈善。因弓長道德雙全。善功圓滿。敬來商議。城隍曰。即修表文伸與上界。奏事真官齎定表文。竟到南天門九華宮中。見了梓潼帝君。謄錄仙官。有三官保本。奏聞

玉帝。天尊曰。好人善功圓滿。令三界持符神。齎定原表。一統伸在都鬥太皇宮。仰穿雲神拿定表文。竟到古佛面前照驗施行。

無生曰。弓長原是天真臨凡。今因善功成就。掛號標名。奉千佛牒文。玉皇敕令。聖中關口。以無攔擋。許弓長祖家鄉走聖。母曰。家鄉走聖不非輕。奏事真官上天宮。玉帝金闕標名姓。穿雲神引到家中。親見古佛無生面。千佛牒文誰不遵。不是祖母金牌令。誰敢私意走聖中。

千佛牒文玉帝宣 奏事真官上天堂

吾奉祖母金牌令 詔請弓長走家鄉

弓長祖每日家參禪打坐 為生死上蒲團晝夜行功

歎世間迷眾生貪塵戀寶 行嫉妒爭名利障慢真心

遮障了聖光明家鄉難去 貪財色迷真性難見無生

生了死死了生何日是了 透不出鴻

竅怎得明心

奉勸你學道人重發智慧 拜明師求一個出世法門

師慈悲傳與你生來死去 還要你下托心供敬前人

祖今日在佛前常發誓願 只求的明瞭心報佛深恩

也是我前世裏有些功行 今世裏道凡聖續祖蓮宗

聖中說要皈家苦中下苦 景中傳定南針觀想無生

夢中說宅舍中常要打掃 微合眼無間斷諷念真經

觀空靜坐的我空身出現 睜開眼打閃電爍爍光明

醍著醐滴聖水心華發現 潤開了倒垂蓮留下經文

祖今日也行的功圓行滿 感應的本家神呈奏善功

有灶王合土地城隍商議 修表文奏善功呈上天宮

謄錄神奏玉帝敕旨一道 千佛牒玉皇敕詔請弓長

老祖母標寫出金牌一面 許弓長走聖中朝見無生

千佛牒文。玉皇知聞。祖母發令行詔。請弓長性走聖中。功圓行滿。鬼怕神欽。人要行正叫應佛世尊。

家鄉金牌來詔請 蒲團端坐要明心

護法善神緊隨跟 皈家全憑清江引

清江引

家鄉有座太皇宮。諸佛現金身。菩薩圍護繞。羅漢放光明。老古佛持誦的無字經。其一

家中有塊無生地。彌勒佛上頭住。老母手拈花。菩薩傳妙偈。眾諸佛同赴龍華會。其二

家鄉有道玻璃河。七寶池中過。上稍漂金燈。漸漸逍遙樂。水流風燈演出個摩訶。其三

家鄉有座空王殿。轉遭兒蓮花現。無生說妙法。佛祖兩邊站。弓長祖有緣親觀見。其四

家鄉聖景人難曉。有一對頻伽鳥。鸚鵡滿空飛。供命開言道。演音歌唱妙中玄妙。其五

家鄉景界人觀見。殿閣樓台院。遍地長黃芽。步步金蓮現。香風圍繞著性走家鄉。其六

弓長領法品第五

經雲。卻說弓長領法者。弓者。行也。長者。性也。領者。受也。法者。妙也。這便是弓長領法也。有家鄉太皇天都鬥宮中。

古佛古母。慧眼遙觀。觀見東土弓長老祖。在禪床上端然正坐。放下塵勞。洗淨心田。觀住一針。晝夜行功。無生讚歎弓長此人大有功行。差護法善神。請金牌一面。法旨一道。詔請弓長來家領法。不一時。護法拿定金牌一面。落在燕南趙北。桑園裏大寶莊上。弓長宅中。經堂裏內。喚醒弓長。忽然睜眼。警中答言。聖差到此有何貴幹。護法答曰。吾奉家鄉太皇宮中。祖母欽差。法旨金牌。敬來詔請弓長。親到無生面前領法。弓長拜謝聖意。親同護法。刹那就到祖母面前。護法回奏無生。今弓長到此。祖母金口吩咐弓長。你今來家。打開天元寶藏庫。取出寶物。母傳修行。我且問你。汝在東土。行的是那步功夫。弓長曰。吾兒在東土領石佛王祖修行。傳與我三皈五戒。挑開四相喚醒緣神。看守門戶。觀定一針。母曰。以無個運轉。呆呆的坐到幾時。這便是前天開荒的功夫。斯乃線路修行也。吾今傳你後天消息。出細功夫。與前不同。稀有之法。傳與你采清換濁。上升下降。冷灰豆爆。響亮一聲開關展竅。辟破分身放去收來。親見無生。超佛越祖。永續長生。母傳你十件修行。救度眾生。頭一步修行。恰定玉訣。開閉存守。第二步修行。先天一炁。穿透中宮。第三步修行。卷起竹簾。迴光返照。第四步修行。西牛望月。海底撈明。第五步修行。泥牛翻海。直上昆侖。第六步修行。圓明殿內性命交宮。第七步修行。響亮一聲。開關展竅。第八步修行。都鬥宮中顯現緣神。第九步修行。空王殿裏轉大法輪。第十步修行。放去收來。親到家中。母再傳你真言口訣。牢記心中。蘆伯點杖。鑰匙開通。這分點杖。自從海底點上昆侖。共記三十二處。三關九竅。各有步位。這便是後天出細修行也。

母曰

開閉存守一步功 先天一炁透中宮

迴光返照尋出路 西牛望月現光明

泥牛翻身揭海底 及第高登走昆侖

圓明殿內真人現 響亮一聲透真空

偈曰

無生祖母法令行 詔請弓長傳修行

親領蘆伯和點杖 來度後會眾兒孫

古家鄉老無生巍巍不動 坐蓮台睜慧眼入定觀空

又只見彼岸上好人出現 原來是弓長祖心地開通

老祖母發慈悲金光普照 觀見祖禪床上每日行功

洗心田掃雜念晝夜下苦 息綿綿無掛礙觀住一針

母聖中觀弓長大有根行 原來是靈山會天真臨東

差護法領金牌法旨一道 請弓長來家中傳說修行

佛聖意又落在燕南趙北 桑園裏經堂內詔請元人

這老祖在蒲團端然正坐 睜開眼見聖意欽此欽遵

警相中忙使禮參拜聖意 護法說休誤了朝見無生

刹那間就來到太皇都鬥 蓮台下見無生訴說原因

老祖母令弓長親來領法 母今日傳與你十步修行

頭一步恰玉訣開閉存守 第二步用先天一炁穿通

第三步卷竹簾迴光返照 第四步找當人海底撈明

第五步走中宮上升下降 第六步圓明殿性命交宮

第七步響一聲開關展竅 第八步都鬥宮顯現元神

第九步空王殿法輪常轉 第十步到家鄉劈破分身

無生傳法詔請弓長。妙法普流通。金光一展。見性明心。蘆伯點杖。口訣真經。十步修行。傳留度眾生。

警中傳留無字經 十步修行度眾生

晝夜下苦綿搭續 參禪打坐透真空

綿搭續

無生觀見東土弓長。禪床端坐。息綿綿。洗心田。晝夜參禪。迴光返照。卷起竹簾。假若是採取先天。潤開倒垂五葉蓮。祖母傳令詔請弓長。金牌一面到家中。都鬥宮掛號標名。蘆伯點杖。口訣真經。假若是三十二處。牢記心懷說分明。弓長領法。實授修行。聖中言語。記的真傳心印。十步真功。開閉存守。響亮一聲。假若是開關展竅。無生地上現元神。明心見性。將法流通。混元鑰匙開玄門。尋元神點起慧燈。泥牛翻海。穿透中宮。假若是昆侖頂上。龍盤金鼎將要飛騰。

慧眼開通品第六

經雲。卻說慧眼開通者。慧者。是慧燈不滅。眼者。是心眼俱通。開者。是訣開心印。通者。是萬法皆明。這便是慧眼開通也。家鄉太皇宮無生老母。觀見弓長道果完成。功圓行滿。道德所感。警動無生母。差金童玉女。請過金摩訶來。盒中盛的乃是軒轅聖寶。此寶有三個名號。一名喚做慧珠寶。一名喚做圓明寶。一名喚做通天寶。將此寶安在弓長頭頂上。上三玄睜開慧眼。好見無生。睜開眼目好度眾生。今令仙童來送寶珍。弓長正在禪床坐定。見一對童子進的宅中。揭開摩訶放大光明。龍女開言便叫弓長。俺二人奉家鄉老母命令。我敬來送寶。老祖聽說雙手來接。童子曰。不許手接只許頭頂。龍女用聖手將慧寶珠。安在弓長佛門。忽然睜眼別是家風。輝輝晃晃照耀乾坤。得了慧眼好走聖中。祖今明心萬法皆通。大地善人與我相同。若有真心都有感應。祖今歡喜參透原因。若通肉眼目前光明。若通法眼萬法皆明。若通慧眼凡聖觀通。若通佛眼五蘊皆空。若通天眼者觀透乾坤。五眼六通。不離心生。聖心懸鑒。分說六通。六賊泯滅。六塵皆空。六根清淨。六陽發生。六精寶滿。名為六神。六丁六甲。在我身中。六神皈依。顯大神通。主成正覺。使縱六神。眼神出現。觀見分明。耳神入舍。報我知聞。鼻神放去。信曉吉凶。舌神回戶。訴說分明。心神顯現。心眼俱通。意神收來。凡聖通靈。收來放去。名謂六神。真人出現。護法隨跟。左有伽藍。右有群真。軒轅寶鏡。淨耀法身。若遇危險。先說吉凶。淨口神咒。丹朱口神。唾穢除氛。舌神正倫。通命養神。羅千齒神。卻邪衛真。喉神虎賁。氣神引津。心神丹元。令我通真。思神煉液。道氣長存。

贊曰

肉眼通開閃光明 法眼睜開萬法通

心眼俱通周法界 慧眼遙觀滿乾坤

天眼普照恒沙世 五眼開通點聖人

意警通神報知聞 脫心通內曉吉凶

續命通曉陰陽理 神警通開天地人

天耳通聞佛秘密 天眼通現古圓明

五眼六通心地印 三身四智體中行

天機弓長盡洩漏 皈家認祖續長生

偈曰

五眼觀透太虛空 六通頗曉未來因

不是祖家功能大 誰敢開口泄天人

無生母在家鄉蓮台坐定 睜慧眼普天下觀看兒孫

那一個有緣人領祖法寶 說弓長苦行功道果圓成

差龍女拿摩訶親來送寶 揭開了金摩訶放出光明

賜一顆慧寶珠安在頂上 正佛門忽然間慧眼開通

睜開了這個眼觀透三界 觀凡聖又如同掌上觀紋

是肉眼開通了目如電閃 是法眼若睜開萬法皆通

是心眼法界周遊避天分 是慧眼普遙觀灌滿乾坤

是天眼普照著恒沙世界 說五眼合六通點化凡人

意警通若明瞭意馬報信 脫心通心是眼觀看分明

續命通性續命打成一片 神警通有吉凶報我知聞

天耳通遙聞知諸佛秘密 天眼通天門開才走聖中

分五眼講六通佛的心印 明三身合四智一體同行

這天機從今日祖才洩漏 傳與你原來人莫要看輕

祖慈悲末後著點開眼目 老祖家皇胎兒都把眼睜

若睜開這慧眼皈家認祖 久以後赴龍華相伴天真

龍華會登上品搭橋對竅 到家鄉見古佛永續長生

無生老母傳說修行。五眼共六通。三身四智不離一根。末後一著。修煉圓明。點開眼目早拜天真。

悟性知識透天機 直指出世妙消息

五眼六通明洩漏 目前果有上天梯

弓長奧

聽說家鄉無量樂。無生老母慈悲我。從今揭開金摩訶。五色毫光天花落。誰人曉。通天寶。花台寶座垂纓絡。花台寶座垂纓絡。

慧眼睜開現金燈。一燈能點百千燈。燈燈相續未來因。有緣之人續船燈。老弓長。點慧燈。有緣嬰兒把眼睜。有緣嬰兒把眼睜。

明開五眼共六通。觀透家鄉無邊景。無生老母傳心印。忽然現出軒轅鏡。二伽藍。護法身。行住坐臥有妙用。行住坐臥有妙用。

從今分開六神通。六根皈依報吉凶。意警通報脫心通。續命通會神警通。天耳通。佛知聞。天眼遙觀明如鏡。天眼遙觀明如鏡。

天真老母顯神通 木人演法唾真經

龍華尊經傳留世 經今尚未布流通

陸陵壬辰經出現 聖警木子寫謄清

二木天然同奮志 還源策警顯真心

木馬紅牛合聖意 替祖開板轉法輪

龍華經卷一 終

古佛天真考證龍華寶經 卷二

聖來投凡品第七

經雲。卻說聖來投凡者。聖者。是古性也。來者。是臨凡也。投者。是入竅也。凡者。是凡情也。這便是聖來投凡也。大地男女都不知道。怎麼是個聖來投凡竅。無生解曰。留下一個續命通之意也。會續性命者接續長生。佛祖臨凡不去投胎。倒莊換相。誰人知道。母觀弓長。六根清淨。凡體皆空。好一個淨房。借竅為用。將天真古佛法性拈來。坐在弓長方寸之間。投凡奪舍乃為續命也。金鈴落地。目鈴睜眼。先天接續後天。叮噹響亮一聲。金光一展。靈光出竅。二光相對。光光刹刹。明明利利。打成一片。坐在方寸。這便是聖來投凡。呱

一聲。滾介投針。凡聖交參。混合一處。方才杳冥。四相和合。異香滿室。金色頭陀。弓長抬頭。遍現真佛。行住坐臥。圓圓陀陀。法界藏身誰知是我。這個凡聖誰人打破。若人不信聽祖訴說。祖家公案有緣遇著。無緣不信從今錯過。祖曰。昔日觀音化現。呂皇聖祖。聖來投凡人所皆知。菩薩下生聖借凡身。菩薩慈貌怎度眾生。靈招店上幻化神通。倒莊換相借女凡身。分頂一掌女不知聞。空性入竅蘇醒還魂。起來擔水往家而行。丟下喜哥不認母親。跟定老母收了嬰童。幻化續命好度眾生。呂祖公案講說分明。這個續命怎麼運行。會下道人那個知聞。聖中莫講且說身中。誰會續命對我說真。無人答言聽祖雲來。性在天邊命在海底。性不見命怎麼行功。命不見性怎麼接行。離南坎北不得相逢。祖有妙訣一點昆侖。開關展竅。海底撈明。泥牛翻海。直上昆侖。元神出現。諷誦真經。性命相續。會合中宮。打成一片。永續長生。眾位知識耳側聞聽。若等臨危錯過光陰。性命不續勞而無功。祖有真訣。性若先去聚賢宮中。真人不散。保定原形。香風圍繞涅槃真功。金燈不滅卻似活人。地水火風永不相爭。安安穩穩竟到家中。都鬥續命相伴天真。咦。古佛傳留續命通。誰人續命顯功能。金色頭陀弓長祖。忽的一聲把眼睜。目前顯出軒轅鏡。古性彌陀轉法輪。慧眼遙觀通凡聖。開口別是祖家風。

偈曰

聖來投凡一步功 訣開心印留祖經

接性續命皈圓頓 得遇真傳續長生

古天真聖投凡臨凡住世 隱聖體吃五穀相伴人倫

彌陀性又坐在弓長方寸 有金光投靈光響亮一聲

古佛留續命通聖光接續 有先天接後天一炁發生

生來時也不入母的凡竅 死去時也不要入土胎中

有金鈴落木地叮噹響亮 有目鈴睜開眼別是家風

這便是聖投凡落在方寸 真佛性不投胎那個知聞

弓長祖忽然間心如明鏡 目前邊圓光現利利分明

會中人皇胎子都要續命 性續命命續性好續長生

莫等的到臨時才去下手 若等到臨命終錯過光陰

緊流中到只怕性不續命 的聲斷了氣勞而無功

坐禪人回不來怎麼用度 到聖中去不的怎麼用功

問多時不言語誰人知道 祖這裏用妙言喚醒元神

有道人授妙法明心見性 無道人懶惰的墜落靈根

大地人都不知倒莊換相 這一去祖再來萬法圓明

凡攪聖聖攪凡埋名隱姓 一時間祖時至才認真身

末後著續蓮宗皈家認祖 萬壽宮赴龍華一處相逢

聖來投凡十步功程。天真暗臨東。隱姓埋名相伴人倫。菩提彼岸找化元人。妙訣一點個個續命通。

老祖傳留續命通 返本還源舊家風

晝夜參禪尋出路 五更雞唱喚癡人

五更皂羅袍

一更裏掌起慧燈。南嶽寺撞罷金鐘。紅塵路上少行人。弓長老祖心內痛。我為生死何日明心。我的佛呵。幾時才得通凡聖。幾時才得通凡聖。

二更裏端然打坐。恰玉訣上下調和。卷起竹簾是一著。六門緊閉回光照。漕溪聖水潤開心苗。我的佛呵。聖中發明玄中妙。聖中發明玄中妙。

三更裏淨中取定。無生母觀見弓長。原是靈山有分人。古佛金光坐方寸。天真續命一步功程。我的佛呵。聖來投凡真如性。聖來投凡真如性。

四更裏倒莊換相。續命通永續長年。接下先天續後天。鴻

三閃睜開眼。軒轅寶鏡在我目前。我的佛呵。吉凶二字光中現。吉凶二字光中現。

五更裏金雞報曉。大乾坤東方亮了。人配天地一性包。世上迷人不知道。慧燈不滅何從睡著。我的佛呵。從今得了無價寶。從今得了無價寶。

警中游宮品第八

經雲。卻說警中游宮者。警者。聖景也。中者。正道也。遊者。玩也。宮者。天宮也。這便是警中游宮也。祖在禪床盤膝打坐。每日行功。恰定玉訣。存住祖氣。巍巍不動。觀住一針。搬柴運水。上下升騰。穿山透海。運轉乾坤。打斷呼吸。閉住六門。開關展竅。劈破分身。昆侖頂上。打個登登。元神出竅。顯現金身。猛然大悟。別是家風。收來放去。警中游宮。抬頭觀看。四顧無人。垂楊罩定。七寶池中。八功德水。沖滿池中。誇罷聖景。沐浴身心。

脫下娘生胎州襖 七寶池裏洗紅塵

五臟六腑都洗淨 好去靈山見無生

無明障礙都洗去 弓長今日改身心

貪嗔妄想都洗淨 改換身心做聖人

沐浴以畢體掛仙衣。頭戴金冠腳穿雲履。腰系飄玲手托如意。清淨法身好往家去。到一宮所門寫大字。才然裏走一神攔阻。無有通關你往那去。祖睜慧眼舉起寶物。金牌一展胸前懸系。眾神見寶請祖進去。進的大門見一金旗。旗下一人訴說端的。這是那裏。都鬥宮內。睜目觀看無邊景致。都鬥三天任我來去。天外之天是吾家裏。四面街道金繩界記。玻璃河中有金銀琉璃。樓臺殿閣。珊瑚階砌。無邊的聖景往前再續。

賦曰

側三蘊身到家中 慧眼遙觀看分明

太皇天宮無生母 都鬥宮內古世尊

淨土天宮無量壽 九蓮宮內坐觀音

當來教主彌勒院 華藏天理釋迦尊

三世諸佛蓮台坐 萬壽宮內集群真

古佛親傳十統表 囑咐弓長記在心

收源結果憑查號 收補當來有數人

後天大事誰人曉 久後龍華對合同

開荒真表每日伸 皈家聖表續凡名

拔鍠真表銷罪業 三元聖表修來因

龍天表上標名姓 都鬥宮內見天真

蟠桃真表瑤池會 朝源聖表證金身

雲樓表上掛了號 蓮宗聖表定佛名

古佛金口傳揚後 弓長親領度眾生

收補九六皇胎子 龍華三會願相逢

三元二會修因果 凡提聖選續長生

一字偈曰

一座天元寶藏庫 一尊治世古天真

一座空王大寶殿 一卷真經度眾生

有一尊老古佛初分治世 有一尊無生母掌定天輪

有一尊燃燈佛巍巍不動 有一尊釋迦佛華藏天宮

有一尊彌勒佛當來教主 有一尊慈悲母救苦觀音

有一尊彌陀佛講經說法 有一尊大法王演說三乘

有一尊無量佛手托聖寶 有一尊天真佛救度眾生

有一個李老君燒丹煉藥 有一個孔聖人留下天文

有一個老金公陰陽之祖 有一個老黃婆水火發生

有一個小嬰兒搬柴運水 有一個小姹女匹配婚姻

有一個李伏羲生天補地 有一個張女媧他始人倫

有一個弓長祖留經演教 有一個木人兒將法開通

有一個寶藏庫從今開放 有一顆圓明寶現在當空

有一塊大聖地諸佛集會 有一處龍華會諸佛相逢

有一隻大法船度脫男女 有一根大桅杆立在中宮

有一面大金旗三明四暗 有一面金字牌詔出元神

有一宮諸菩薩樓臺殿閣 有一堂大羅漢諷誦真經

有一件牟尼珠金光燎繞 有一輪圓明月照耀乾坤

一字流出無盡無窮。一法普流通通凡達聖。見性明心。一法妙法造的完成。一部龍華。傳留度眾生。

天臺聖景到家中 撚指遊遍眾天宮

打個轉身側三蘊 都鬥三天恁縱橫

家鄉景

家鄉景家鄉景。劈破分身側三蘊。都鬥三天恁我行。太皇天宮坐無生。老母賜我軒轅鏡。體掛金牌走玄門。金丹一粒度眾生。

家鄉令家鄉令。家鄉聖景無窮盡。一縱一那到家中。升仙橋恁縱橫。七寶池中洗紅塵。體掛仙衣系飄玲。金頭戴光晃眼明。

游一宮又一宮。都鬥宮中古世尊。古佛古母傳心印。淨土宮古天真。手托聖寶笑吟吟。華藏天釋迦尊。五明宮中坐觀音。

九蓮開九蓮開。萬壽宮中坐如來。彌勒古佛笑顏開。如來坐說法台。諸佛諸祖兩邊排。金口傳宣聖寶來。龍華真經展放開。

清江引

末後一著朝源道。諸佛諸祖齊來到。中元赴龍華。弓長傳令號。末後消息誰人了。

真香普赴品第九

經雲。卻說真香普赴者。真者。心也。香者。信也。普者。照也。赴者。體也。這便是真香普赴也。祖在蒲團入定觀空。忽然抬頭觀透五蘊。只見半虛空中祥光燎繞。笙琴細樂。萬派仙音。天花亂墜。地湧金蓮。梅花雪葉。枝枝墜落。玉蕊瓊花。旋繞盤恒。翠竹黃花。古佛真心。金色世界一片光明。雲蓋滿空俯凡而來。對對提爐幢幡寶蓋。這個便是真香普赴。貫滿三界。到一聖地。殿閣樓台。側一蘊身。徑到天臺。四面遙觀。委實奇哉。祖曰。真空變化。化出寶相。十位菩薩。手拈龍華。有意菩薩拿定摩訶。來至面前。祖見躬身迎接。開言便問。菩薩從何而來往何而去。菩薩答曰。吾敬來送寶。祖曰。是何寶拈來我看。名曰信香真寶。揭開摩訶。祥光燎繞。睜目視之。紅黃之藥。吞在腹中。真香妙藥。收回蘊身。入定方醒。是一南柯。警夢醒來。歡喜不盡。好個聖景。誰人來照。拜謝聖意。重加精進。裏外常香。有些妙用。莫非是及第心空。自己詳細。遍體都香。心香一炷。焚在鼎爐。諸佛雲集。若有好事。真香先至。未曾祖到信香先去。常川法界普天匝地。香透漕溪是也。不是真香普赴誰人接續。

贊曰

真香普赴要真心 誰人知道這段因

菩薩警中親攝授 十代香花送寶珍

八寶台前親收寶 香透漕溪遍乾坤

真佛若還從出世 般若真香送智人

偈曰

鼎爐焚起妙真香 普請靈山大法王

青山底處金燈現 紅藕開時聞水香

弓長祖在蒲團端然正坐 坐的我心開悟目定觀空

刹那間離凡世家鄉玩景 見一座八寶台砌就玲瓏

側蘊身一縱那上的臺上 觀三界無遮擋境界無窮

又只見半虛空天花亂墜 往下觀又只見遍地蓮生

中觀著滿空中瓊花燎繞 翠竹裏黃花色古佛真心

如意綿多羅綿從空顯現 有金燈和銀燈飄滿虛空

猛聽的太虛空笙琴細樂 有真香來普赴遍滿乾坤

太虛空發現出真空實相 有十代香花母來送寶珍

一個個手拈著龍華一朵 意菩薩拿信香來在目前

揭開了金摩訶祥光燎繞 取一粒般若香普赴人心

鼎爐中我焚上真香一炷 舉真香滿靈山諸佛來臨

拈戒香又收在蓮花藏裏 禪定香焚一粒及第心空

解脫香若明瞭才有惺悟 智見香識邪正觀透五蘊

般若香波羅密甘甜美味 參透了五分香就是緣人

天真佛行動時真香隨體 祖未動香先至誰不知聞

在會的眾知識人人都有 將真香說一分續祖蓮宗

真香一炷遍滿虛空。舉起聖來臨。普請諸佛所集壇中。天下聖賢聞法聽經。弓長出世真香滿乾坤。

夢警天臺到家鄉 取得真香度有緣

真香普赴龍華會 行動常聞般若香

桂枝香

東方甲木。真香普赴。青蓮母坐定宮中。戒定香周天纏度。卯時中發出。卯時中發出。心宮惺悟。忽然間龍華現。戒定真香普赴汝。

南方丙丁。真香普運。紅蓮母坐定宮中。解脫香真如佛性。午時中沖空。午時中沖空。三昧禪定。忽然間紅蓮放。解脫真香普赴心。

西方庚金。真香普應。玉蓮母坐定宮中。智見香佛前常奉。酉時中禪定。酉時中禪定。白虎是命。忽然間玉蓮展。家鄉信香報知聞。

北方壬癸。真香爐內。寶蓮母坐在宮中。般若香性命相會。子時中消息。子時中消息。誰人得會。忽然間心蓮現。四時真香送與誰。

戊己安身品第十

經雲。卻說戊己安身者。戊者。戊土也。己者。己地也。安者。安居也。身者。立命也。這便是戊己安身也。祖在中央安身立命。四相五行。戊己為主。九宮八卦中央為主。天元十幹中央為主。地支十二中央為主。二十四氣中央為主。七十二候中央為主。三十六度中央為主。一百刻數中央為主。按一年三百六十日期中央為主。一切萬物不離了中央為主。祖立地基。借土為用。佛祖臨凡都有聖地。中央戊己安身立命。戊己二土萬物發生。土者母也。真祖住世。身按五土。年月日時。俱各屬土。坐在中央。戊己二土。乃為六土發生。真佛聖性坐在中央。乃是諸佛之母。諸祖之魁首。奪盡天元。末後一著。中央聖地。立起龍華聖會。諸佛萬祖盡來中央赴會。諸家門頭盡都認祖皈根。天下皇胎兒女盡在中央立命。祖教興隆乃為聖地。祖在中元坐定。有一紅梅天然子。引領八家頭續。望祖進禮參拜。天地一大慈悲將俺救度。收度一朝。明心恩有重報。意不忘。祖說你今有緣得遇。後天到此領吾修行。在佛前上香發願。領我的點杖。宗派支幹人。各許你個頭行做。說你的凡名來。與你起個法名聖號。以紅梅為記。祖叫頭宗天元子。領吾蘆伯點杖。在乾天宮安身立命。度脫後會賢良。續祖蓮宗。叫二宗明元子。領吾真言口訣。收補元人。在都鬥宮安身立命。叫三宗真元子。領吾金光鑰匙。在艮山宮安身立命。叫紅梅頭派迎春子。領吾西來大意。在青龍宮安身立命。叫紅梅二派發春子。領吾皈家表文。收補殘靈。在巽風宮安身立命。叫紅梅三派宜春子。領吾親聞妙法。找化人天。在離火宮安身立命。叫紅梅四派景春子。領吾凡聖查號。度下兒女。在聖地宮安身立命。叫紅梅五派收源子。領吾的五考合同。收補諸家頭行。在金牛宮安身立命。祖將三宗五派頭行。續在九宮八卦。極頭聖果。著你在菩提北岸。找化緣人。末後一著。同赴龍華三會。各家祖師。領定失鄉兒女。都到中天中國認祖皈根。向後有論。

偈曰

天真埋名暗臨東 中央戊己祖安身

留下三宗合五派 菩提北岸度元人

弓長祖坐中央安身立命 按四相立五行戊己為尊

諸佛祖臨凡世都有聖地 按八卦合九宮佛坐中心

十二時運轉著中央是主 按子午合卯酉戊己為賓

天生下真佛祖身按五土 奪天元真秀氣掌教為尊

按土年合土月土時土日 坐中央戊己土六土發生

原來是天真佛臨凡住世 收萬法皈一根總續蓮宗

北岸上祖留下三宗五派 按九宮合八卦安立頭行

有一個天然子禪宗繼法 引八家眾頭續續祖船燈

有一個天元子領祖大法 掌頭宗度賢良龍華相逢

有一個明元子領祖訣點 掌二宗收元人續祖蓮宗

有一個真元子領祖鑰匙 掌三宗度皇胎龍華相逢

有一個迎春子領祖大意 掌頭派度鄉兒認祖皈根

有一個發春子領祖聖表 掌二派收殘靈龍華相逢

有一個宜春子領祖妙法 掌三派度人天龍華相逢

有一個景春子領祖查號 掌四派度兒女立命安身

有一個收源子領祖合同 掌五派收諸門龍華相逢

有一位雲首祖領佛法旨 掌中宮收萬祖普了三乘

中央聖地立命安身。真祖暗臨東。身坐五土那個知聞。立下三宗五派頭行。菩提彼岸認祖總皈根。

弓長老祖暗臨凡 中天聖地釣良賢

戊己二土安身命 祖教興隆萬古傳

紅梅一枝花

弓長祖暗臨凡。中天中國立道場。戊己二土安身命。菩提彼岸釣賢良。若問吾乃家何處。我住在燕南趙北大寶莊。奉祖母遣差我。後收源。身戴五寶下靈山。中元設下龍華會。諸佛萬祖重相見。四相五行入中宮。九宮八卦皈中央。子午卯酉居紫府。坎離交宮運周天。身坐五土是真佛。懷藏真寶無人見。土年土月祖靈根。土日土時按天元。奪天秀氣身主貴。有一個紅梅子。認的是真祖。八家頭續來領願。天元子領吾的蘆伯點杖度賢良。乾天宮立命安身。明元子領吾的開關鑰匙。壬癸宮度皇胎立命安身。真元子領吾的口訣真言。艮山宮收元人立命安身。迎春子領吾的四句妙偈。度嬰兒青龍宮立命安身。發春子領吾的皈家聖表。香風宮收殘靈赴命皈根。宜春子領吾的天真法寶。離陽宮度人天立命安身。景春子領吾的皈家查號。聖地宮度兒女龍華相逢。收源子領吾的五考合同。金牛宮收宗門續祖蓮宗。雲首祖領古佛金丹法旨。掌中宮收萬祖總了三乘。按九宮合八卦宗派續就。一個個龍華會上品上升。久以後赴龍華諸祖鬥寶。鐵面皮高掛起不順人情。點修行查功果凡提聖選。按三乘合九品品品不同。有功的一個個名標金榜。無功的雲城外跌腳捶胸。有千門並萬戶標名掛號。普天下皇胎兒女同認天真。魔徒子心高傲胡亂談講。明心的善知識有甚麼談論。有千門共萬戶都認一家。說萬法皈了依才赴龍華。

清江引

末後一著。赴龍華。諸佛萬祖來搭查。個個考修行。諸佛手拈花。千門萬戶做一家。

南北展道品第十一

經雲。卻說南北展道者。南者。南至湖海。北者。北至幽燕。展者。大轉法輪。道者。普赴乾坤。這便是南北展道也。祖在經堂中入定。夜至三更。警中無生。吩咐叫弓長。今年是己巳年。該你南北展道。祖警中答應。弟子不知是怎麼展道。母說。這大道傳到湖南承天府為界。燕京為紅梅頭。南京應天為紅梅中。承天為紅梅尾。母與你護法相隨。與你般若真香。普赴行動自有好人相逢。與你混元一字冊。諸佛蓮宗。這妙法一字排論有人接續。休要輕慢聖意。早去傳信覺來。祖在佛前叩謝聖意。收付行禮。我去承天府傳信一遭。出門佯常了。祖在路上不由人。發悲。煩惱。感歎。傷情。欲待不去。又恐怕違背了聖意。何時善果完成。途中辛苦。自有佛天知道。不一日來到黃河。上的船上。祖說。收一稍公叫他駕定法船。遊苦海。菩提南岸度緣人。過了黃河。正月十五日。來到汴梁。進的城中。十字街前。盤膝打坐。恰定玉訣。巍巍不動。觀住一針。迴光返照。警動多人。良久之間。祖作歌曰。啞祖真禪定。六門緊閉關。吞咽先天藥。潤開倒垂蓮。心花明如鏡。開言說妙玄。南北來傳道。今朝度有緣。傳你先天道。點開死生關。內中尋出路。呀的透的泥丸。元人睜開眼。早來認弓長。無病尋出路。休等腳手忙。末劫堪堪到。個個要提防。祖作歌畢。滿城男女。都來參拜天地。祖從何處而來。祖說。我競來傳信。末劫臨頭。爾等何處安身立命。內有承天祖。認的是天真臨凡。引進男女多人。領法皈依授記。祖辭眾起身。眾道人哭回家去。一日。祖到南京金陵郡三山府內。有南霞祖引領九人迎接老祖。祖說。你怎知我來。眾曰。俺九人夜做一樣警夢。祖說。你休言語待我先說。警中天真授記言。佛前發願點玄關。指透三玄天邊月。海底撈明見青天。開閉存守四句偈。關口途程記的全。警中一樣法名號。原是紅梅第九杆。祖說。警中言語。是也不是。一齊下參天地。俺九人願皈祖教。明朝三月初三日。傳各會道人。都來做個蟠桃聖會。爾男女老少人等。佛前發願授記。祖甚喜也。祖要起身。眾等一齊都留祖師多住幾日。祖說。聖事未完。七月十五日前到武當山太和宮。有許真君早知祖意。開洞門三日。令仙童迎接老祖同入洞中。與真人講聖言凡。祖說。我合你同到四川望望道來。真人與祖同行。九月初九日。在四川太峨山玄天洞。有朝源祖預知當來。祖師到此。一對提爐香花迎接老祖入洞。不一時。南霞。雲霞。同丹霞。煙霞四祖同來相會。眾真曰。老祖師一路辛苦。祖曰。吾奉祖母聖差不敢違誤。今辰是朝源聖會。接待聖意。做好事七晝夜。獻供報恩。咱七人從今立下四至。批下蓮宗查號合同共助當來。久後在龍華會上相逢。聖事以畢。祖辭眾真。竟下山來。有大頭行普亮先得信香。傳十八家頭續。領眾道人迎接祖師。一齊叩拜叫祖師。俺等候祖念一日才至。祖曰。因何等我。普亮便說。眾道人在此搭過街棚。到十月十五日。是下元聖節。懸掛水陸做三元龍華會。做九晝夜。明揚道場。對對幢幡寶蓋。迎接老祖至法壇內端然正坐。只見男女老少。無數緣人。盡都皈依。祖舉聖意望空禱祝。家鄉佛祖。滿我心願足已夠了。心中大喜也。祖說。這一回去到揚州天心府。做個收源大會。還有十善之家。傳幾句道話與他做個念想。眾頭行叫祖師。俺眾人參拜祖師以甚為記。說與你後天消息。末後一著。都准你歸家。龍華會上願得相逢。後有人緣歌作證。大眾進前來。有偈為證。

南至湖廣北至燕 東至海東西至川

末後一著龍華會 三明四暗總收源

聖家鄉老古佛傳宣法令 命弓長下南陽度脫眾生

祖母差己巳年南北展道 辛巳年又該差東西取經

奉無生親差派南北傳信 領聖意到四川找化人緣

警中傳北直隸諸佛領袖 聖中說有頭尾才是修行

紅梅頭北直隸安身立命 分三宗立五派執掌蓮宗

紅梅中金陵郡九杆枝葉 有九家大頭行教化善人

紅梅尾立承天一十八領 大三枝度夠弓願滿回程

黃河岸先收了道人普廣 祖教他汴梁城度脫賢人

到湖廣武當山太和宮內 許真人他合我批下蓮宗

太峨山玄天洞朝源老祖 開洞門整三日接待天真

老雲霞領眾真都來會我 金沙屏丹霞祖久等弓長

煙霞祖朝源洞搭橋對竅 南霞祖他合我對上合同

有三明合四暗收源結果 北五祖南七真普了三乘

南頭起北頭落將頭做尾 北十乘南十善萬法皈根

在湖川都承天立下四生 做一個人緣會祖教興隆

回揚州天心府留下訣點 將蘆伯聖點杖交與頭行

本佛法旨傳說修行。天下找緣人。南北展道。轉大法輪。叫惺皇胎。早上船燈。皈家認祖。龍華願相逢。

南北展道轉法輪 南陽叫醒有緣人

收補殘靈皈根命 久後龍華祖教興

收源歌

聽祖道來聽祖道 弓長拍手哈哈笑

吾奉祖母聖欽差 今日南北來闡道

天真聖祖暗臨凡 世上多人不知道

一字排輪續蓮宗 天下頭行親來到

叩拜老祖討修行 弓長開口談玄妙

菩提彼岸有三宗 五派總引先置造

黃河南岸收稍公 汴梁城裏傳玄妙

建康金陵立九杆 男女老少皈吾教

湖廣承天二九枝 大地元人聽祖道

男為普 女為妙 十善之家皈吾教

有著一日大收源 哭的哭來笑的笑

有德之人上法船 無福眾生苦海鬧

二山善友盡皈依 兩廣賢良同聖號

九十六億續當來 極頭聖果誰知道

末後一著赴龍華 皈家認祖憑查號

家鄉領來蘆伯點 通行天下傳大道

一訣一點透昆侖 響亮一聲開關竅

山河全露法王身 元神透出玄關竅

鐘鼓齊鳴接真人 急游塔上金光照

金烏玉兔繞周遭 日月兩輪虛空照

睜眼觀透太虛空 打個轉身都遊到

諸大眾 聽祖勸 早訪明師求一線

收來放去到家鄉 聖性獨站空王殿

緣人晝夜念真經 二六時中無間斷

有人會念這聲佛 臨危躲的閻君漢

有緣都來拜天真 弓長只在人間竄

元人跟祖赴龍華 同到家鄉彌勒院

八十一劫續長生 個個得證黃金箱

相伴古佛不下生 永劫不來閻浮串

仙衣綬帶福無窮 金牌一面胸前現

一縱一那到家中 嬰兒得見無生面

太皇宮內集諸佛 仙茶玉饌瓊漿飯

貧兒得寶證金身 法王穩坐光明殿

天下諸佛赴龍華 諸祖同去登彼岸

清江引

己巳南北傳大道。將頭作尾無人曉。幽燕立紅梅。直指通天竅。弓長祖。聖投凡。知音少。

東西取經品第十二

經雲。卻說東西取經者。東者。東至海東。西者。西至西洋。取者。採取聖寶。經者。無字真經。這便是東西取經也。辛巳年正月初一日。

家鄉古佛。金牌詔請弓長有信。沐浴身心。更換新衣。我到家鄉去赴天元聖景龍華會。一遭一縱一那。親見無生。老母吩咐。聽母元令。一元甲子。天地新開。雙年雙月雙日雙時。過度交宮。笙琴細樂。一派仙音。樓頭鼓響。軒轅鐘鳴。諸佛雲集。萬聖來臨。古佛傳令。三世佛尊。交牌換印。各續蓮宗。東西傳法。南北交宮。過。現。未來。無極高真。三清玉帝。太上老君。佛祖菩薩。羅漢真人。文殊普賢。地藏。觀音乘跨鳳。八部天龍。明山洞府。有道真人。南極壽星。北極玄天。香花明王。護法善神。中天教主。萬神隨跟。對對提爐。異香滿室。幢幡寶蓋。玉女金童。兩邊排列。各具真香。朝參已畢。佛祖知聞。聖中秘密。誰敢漏真。打開寶藏。取出真經。法從西轉。收入龍宮。西取五寶。東去取經。景中說罷。撚指回宮。

景曰

雙年雙月集群真 雙日雙時又交宮

古佛太皇傳家信 諸佛諸祖不知聞

先去西域取五寶 東海龍宮取真經

五老取經功能大 真經出現度緣人

祖在法坐。吩咐頭行。無生差派。東去取經。安極定果。都有功能。咱這一去。護法隨跟。在在處處。都有迎接。祖說。想當初。有一唐僧往西天雷音寺去取真經。有孫悟空護法。朱八戒。沙和尚。白龍馬駝定五千四十八卷。一攬大藏妙法真經。到于東洲度脫眾生。取經有功至今興隆。

贊曰

昔日唐僧發善心 西域雷音取真經

一攬大藏傳天下 至今演法度眾生

祖說原因。真經出在雷音寺內。有龍殊菩薩收入龍宮鎮海。有石佛域老法王親下龍宮。取在石佛域。金口傳留在世。密演真機。日後己未逢拙有難。紅爐演教三春。鬥口釣賢。有緣相遇惺悟男女。俱得超升。祖因洩漏天機。戊午還源入聖。祖在生時域中親留真經。一千二百部。上四百部說的是諸佛命脈。秘密消息。中四百部講的是。符水丹書救度眾生。下四百部言的是。真言口訣出世之因。老祖領定五老五姓。同往東土取經。時有宜春子拜問老祖。弟子五人跟老祖往何處取經。祖曰。你可選四維。耳東。壬人。一土。丁丁。著意這五老五姓。原是皇胎之子。可以去得。宜春複告。俺五人愚朽不堪。如何去得。祖曰。不必多論。吾差護法相隨。爾等自然惺悟。五人跟定祖師。同往無影山石佛域。四方善人聽說祖到。都來參拜。老祖說透心機。真經自現。收經以畢。爾都有功。末後一著。有經一部。准赴龍華。這部真經傳留在世。取經功案。從新再整。

贊曰

昔日法王留真經 後有弓長轉法輪

法從西轉流東土 收入海藏鎮龍宮

辛巳年間才發現 千二百部妙玄文

弓長領定真五老 石佛域內取真經

不是雲首功能大 末後龍華祖為尊

取將經來傳留世 龍華出世度緣人

真經出現緣人至 後有木子寫謄真

聖唾一部龍華卷 刻板印行祖教興

眾頭行同心合意 齊搭手刻板施行

偈曰

己巳年南北展道 辛巳年東西取經

壬辰年真經出現 甲午年刊印流通

取一部古佛經安天立地 取一部無生經妙法流通

取一部鑰匙經通開萬法 取一部天真經救度元人

取一部三佛經輪流掌教 取一部五祖經五寶發生

取一部天元經安身立命 取一部太寶經寶貝無窮

取一部轉天經諸佛聖位 取一部白陽經振伏邪宗

取一部九龍經諸佛手印 取一部龍女經有處安身

取一部丹藥經避的八難 取一部符水經災疫不侵

取一部五行經單言末劫 取一部五寶經見的天真

取一部九蓮經搭查對號 取一部朝陽經龍華相逢

取一部路引經皈家認祖 取一部文憑經續祖蓮宗

取一部萬寶經諸佛鬥寶 取一部金蓮經九品三乘

取一部日月經法輪常轉 取一部周天經運轉乾坤

取一部先天經無中生有 取一部後天經永續長生

取一部圓明經分說理性 取一部圓頓經萬法歸根

取一部牟尼經圓明出現 取一部妙法經佛祖家風

取一部心印經通開凡聖 取一部無字經見性明心

蓮宗真經。佛榜標名。弓長查號。經橋查對竅。見的天真合同真經。好過關津。龍華寶經。萬法總包籠。

弓長演說龍華經 指外說裏合一身

刊板印造傳天下 一字流出妙法輪

真經賦

古佛傳家信。無生法令行。法王金口演。天真留下經。弓長臨東土。五老去取經。傳下真經賦。合著舊家風。匹配周天理。真經不離身。乾天坤地母。坎中一陽生。先下龍宮內。海藏取真經。湧泉洞內找。有本蘆芽經。紫陽宮內找。有本保命經。丹田宮內找。有本聚寶經。十鸞宮內找。有本祖

經。臍州城內找。有本白羊經。紫府宮內找。有本黃庭經。蓮花宮內找。有本法華經。長安城內找。有本漕溪經。肝州城內找。有本鉛汞經。胃州城內找。有本三昧經。脾州城內找。有本土府經。肺州城內找。有本金字經。丹陽城內找。有本淨土經。五臟宮內找。有本五行經。甲乙宮中找。有本青龍經。丙丁宮內找。有本朱雀經。庚辛宮內找。有本白虎經。壬癸宮內找。有本玄武經。戊己宮中找。有本黃芽經。五方宮內找。有本四相經。金鎖關上找。有本透天經。七寶池中找。有本蓮花經。七孔山中找。有本八寶經。窪搭領內找。有本途程經。熊耳山中找。有本達摩經。定南針裏找。有本還鄉經。玄珠洞內找。有本運轉經。峨眉巷裏找。有本十字經。雙林樹下找。有本涅槃經。獨木橋上找。有本呼吸經。圓明殿內找。有本光明經。金烏洞內找。有本玉兔經。橫嚴領上找。有本接引經。荒草關上找。有本垂珠經。南嶽寺內找。有本凡聖經。無影寺內找。有本般若經。清涼寺內找。有本物外經。雷音寺裏找。有本大藏經。泥丸宮裏找。有本丹書經。都鬥宮裏找。有本性命經。空王殿裏找。有本法輪經。昆侖頂上找。有本出世經。須彌山上找。有本長生經。無影山前找。有本法王經。亮經臺上找。有本萬寶經。鬥牛宮裏找。有本蘊空經。皈在無生地。有本無字經。找開寶藏庫。遍體是真經。心印開通了。開口是真經。無中生萬有。無不是真經。參透真經賦。人人有真經。會念這卷經。躲的惡閻君。晝夜無間斷。三災不能侵。行住坐臥念。當來續長生。惺悟真經理。龍華永相逢。

清江引

無字真經玄中妙。四圍上下周流到。遍體是真經。通身合大道。若參透。龍華經。長生不老。

解冤咒

解結。解結解。冤結解了。合會男女老少人等冤合業。洗心地上發虔誠。今在佛前求解結。南無藥師佛。藥師佛。消災延壽藥師佛。解了冤。更無有冤。懺滅了罪。更無有罪。逍遙同赴龍華會。龍華三會願相逢。今在古佛面前求懺悔。南無藥師佛。藥師佛。消災延壽藥師佛。

贊曰

龍華經天真心印 弓長祖密寄雙林

至龍年真經出現 木馬歲丁醜施行

祖警中吩咐木子 將真經抄寫謄清

囑天然證明字眼 闡祖教演法度生

化緣人同來搭手 舍資財開板流通

各宗門同宣寶卷 龍華會永遠相逢

龍華經 卷二終

古佛天真考證龍華寶經 卷三

三佛續燈品第十三

經雲。卻說三佛續燈者。三者。過。現。未來。佛者。三佛治世。續者。永續長生。燈者。燈燈相續。這便是三佛續燈也。想當初。燃燈古佛。初分治世。在靈山會上設下龍華聖會。立下五盤四貴。極頭聖果。古佛設宴。集聚諸佛。宣演大乘。西來妙意。金口傳揚。立九劫之數乃為增劫。三葉青蓮開放。人心都是三葉七孔。煆煉圓明攝頂光而成道。蓮經四字傳眾生。念四字彌陀修真養性。隨天運轉四萬餘圓上天梯也。眾生要想歸家。還要攝頂光見佛。燃燈佛頂攝圓光。光中現燈。乃是一燈能續百千燈。照滿恒河沙世界。當極立教。手拈一朵無相天花。佛言。誰人會續。有釋迦文佛開言承當。我會接續傳燈。掌娑婆世界一十八劫。乾坤乃為減劫。五葉紅蓮開放。蓮經六字。立教普度。煆煉牟尼聖寶。人心都是五葉七孔。念六字彌陀。明心見性傳眾生。將六萬餘圓隨天運轉上天梯也。眾生要想歸家。還要煆煉牟尼寶珠。攝身光見佛。釋迦佛將雙林樹下金燈點起。乃為一燈能續百千燈。眉間常放白毫光。光中現燈。照滿娑婆世界。親對諸佛。當極立教。手拈一朵如意寶花。佛言。誰人會續。有彌勒尊佛。開言承當我會接續傳燈。掌星宿世界八十一劫乾坤乃為末劫。九葉金蓮開放。蓮經十字。煆煉金丹聖寶。攝內光而成道。人心都是九葉七孔。念十字佛。開心悟性。隨天運轉九萬餘圓上天梯也。眾生要想歸家。還要攝內光而見佛。彌勒佛將海底金燈點起。乃為一燈能續百千燈。設在須彌頂上。放大光明。光中現燈。照滿乾坤世界。親對諸佛。當極立教。手拈一朵聖景龍華。佛言。誰人會續。有天真老祖。明佛心印。接續傳燈。將目前慧燈點起。照見本性。當神在中央聖地。今對諸祖賢聖。當極立教。化度人天。手拈一朵天元寶花。祖言。誰人接續。有三宗五派。九杆一十八支領袖頭行總引。開言承當。弟子都會接續傳燈。各人將智慧燈點起。照見本來面目。與前佛前祖一樣相同也。

贊曰

燃燈古佛置乾坤 留下西來出世因

晝夜煆煉黍米寶 頂攝光明現金身

釋迦文佛掌娑婆 傳留西來妙意多

二六煆煉牟尼寶 靈光出世多成佛

彌勒尊佛現金身 傳留龍華十字經

每日煆煉金丹寶 身光一湧現圓明

偈曰

三佛掌教續傳燈 五祖當極運乾坤

燈燈相續何曾滅 祖祖相傳至如今

想當初燃燈佛初分治世 置乾坤九劫數劈破鴻

在靈山設立下龍華聖會 治天盤合鬥府諸佛安身

立五盤共四貴極頭聖果 萬壽宮集諸佛聞法聽經

三葉蓮四字佛皈依認祖 傳眾生念四字才得明心

攝頂光燃千燈誠登正覺 手拈著無相光接續傳燈

釋迦佛便開言承當接續 掌娑婆十八劫運轉乾坤

五葉蓮六字佛西來妙意 教眾生念六字見性明心

太玄爐煆煉出牟尼聖寶 雙林下涅槃城顯出金燈

一盞燈能接續千百萬盞 手拈著如意花那個傳燈

彌勒佛對諸佛開言便笑 八十一星宿劫諸祖相逢

九葉蓮開放了龍華赴會 九蓮經十字佛轉大法輪

十字佛九萬言皈家認祖 煆煉出金丹寶續得長生

剔亮了海底燈身光出顯 須彌山現金燈接續傳燈

有一個天真佛明佛心印 目前邊放金燈現出圓明

三世佛續傳燈成登正覺 有五祖來出世萬寶發生

智慧燈人人有不曾發現 若有人顯金燈與佛相因

三佛掌教運轉乾坤。五祖續傳燈。諸佛萬祖。一樣相同。領般知識。誰會續燈。燈燈相續盤古至如今。

燃燈傳留四字經 釋迦六字悟心空

彌勒十字真經現 三佛接續轉法輪

紅蓮詞

古佛治乾坤。傳留無字經。三葉蓮開出世因。四字佛。悟明心。阿彌陀佛。四字佛。悟明心。

玉蓮曲

釋迦佛釋迦佛。一十八劫掌娑婆。牟尼寶煉的圓陀陀。五葉蓮。六字佛。續傳燈。登極樂。

紅蓮詞

當來彌勒尊。拈花續傳燈。九葉金蓮十字經。金燈現。超凡聖。阿彌陀佛。金燈現。超凡聖。

玉蓮曲

老天真老天真。想起兒女淚紛紛。每日家叫我。常常問。早回心。緊加功。龍華會來家安身命。

五祖承行品第十四

經雲。卻說五祖承行者。五者。是金。木。水。火。土。祖者。是五祖當極。承者。是萬物成熟。行者。是五行發生。這便是五祖承行也。乃是無生老母。一

先天運徹萬靈。按五方。五

。五祖發生。五穀養育群生。五祖承行者。是周。漢。唐。宋。明也。按金木水火土五季發生。儘是家鄉古佛差派。五祖當極。執掌乾坤。按東方甲乙木為之春季。有周世祖。當極治世。留下懸穀。一切有蒂之果。即其桃。杏。蘋。梨。果。梅。李。柿。檳。核等果。仙桃為主。蘋果為賓。等等寶物名為草丹。養濟人倫此為懸穀。乃是木命之人也。

按南方丙丁火為之夏季。有漢高祖。當極運世。留下腕穀。有絲藤之瓜蔬。東西南北王瓜。菜。地。絲。香。葫。瓢等瓜。東瓜為主。西瓜為賓。人吃草丹。斯為火命之人。乃是腕穀。

按西方庚辛金為之秋季。有唐高祖。當極治世。留下角穀。一切有角之豆。青。紅。黃。白。黑。茶。扁。綠。江。蠶。菀。刀等豆。芝麻為主。棉花為賓。這些寶物養濟眾生。人吃草丹。乃為金命之人。是角穀也。

按北方壬癸水為之冬季。有宋太祖。當極運世。留下葉穀。一切有葉之蔬。青。黃。白。芥。赤。君。菁。萵。茼。芹。蘿蔔等菜。黃芽為主。白菜為賓。等等寶物養濟人倫。乃為水命之人。是謂葉穀也。

按中方戊己土為之五季。有朱太祖。當極運世。留下穗穀。一切米俱名穗。粳。江。糜。黍。稷。高。麥。燎。連。喬。金。粟等。粳米為主。麥子為賓。古佛留下五穀養濟人倫。斯為穗穀也。無生不舍慈悲。又留下續根之物。蔬山藥。鮮薑。甘露。艮苗。芋頭。冬筍。蘆牙。池中紅藕。一切續根之物者。俱屬中央戊土。人吃草丹。乃屬土命之人也。明心知識當報祖恩。乃為好人。

偈曰

三佛輪流掌乾坤 五祖當極治五行

留下金木水火土 發生萬物養人倫

無極祖多變化能生萬物 化三佛分五祖運轉乾坤

留金木水火土生克制化 按五行分四季春夏秋冬

按東方甲乙木打開寶藏 人倫王管春季執掌乾坤

周世祖留懸谷養活萬類 木命人吃草丹見性明心

按南方丙丁火開開寶庫 銅輪王管夏季執掌乾坤

漢高祖留腕谷養活男女 火命人吃瓜果覺悟明心

按西方庚辛金通開寶藏 銀輪王管秋季運徹乾坤

神農坐治五穀養濟大眾 金命人吃草丹解脫明心

按北方壬癸水明開寶藏 鐵輪王管冬季執掌乾坤

宋太祖留葉谷養活你我 水命人吃菜蔬報答四恩

按中央戊己土打開寶藏 金輪王管土府執掌中宮

朱太祖留穗谷養濟大眾 土命人吃五穀報佛深恩

無生母發慈悲先天運徹 戊己土長靈根變化無窮

萱藤角葉穗谷麥麻粳米 戊己土生萬物救度眾生

打為頭人吃土養身度日 到如今土吃人複命歸根

明心人參透了佛祖妙用 知佛恩報祖恩並報天恩

三佛掌教。運轉乾坤。五祖按五行當極治世。各顯奇能。明心之人報祖深恩。發生五穀養育大地人。

麥麻粳米豆 萱藤葛菜根

佛留真五穀 養濟大地人

五方阿蘭佛

東裏兒東來東裏東。東方甲木惠發生。阿彌陀佛你怎麼知道惠發生。仙桃仙果供世尊阿彌陀佛

阿彌陀佛仙菜供世尊。仙菜供世尊。嘗著真果悟明心阿彌陀佛

阿彌陀佛你怎麼知道悟明心。吃了聖果到家中阿彌陀佛

阿彌陀佛

南裏兒南來南裏南。南方丙火煉陰陽。阿彌陀佛

阿彌陀佛你怎麼知道煉陰陽。人吃瓜果是金丹阿彌陀佛

阿彌陀佛瓜果我先嘗。瓜果我先嘗。貧兒得寶化就金丹。阿彌陀佛

阿彌陀佛你怎麼知道是金丹。無有晝夜放毫光。阿彌陀佛

阿彌陀佛

西裏兒西來西裏西。西方庚金有消息。阿彌陀佛

阿彌陀佛你怎麼知道有消息。祖留胡麻我先吃。阿彌陀佛

阿彌陀佛覺悟我先吃。覺悟我先吃。嘗著滋味祖師機阿彌陀佛

阿彌陀佛你怎麼知道祖師機。參透了聖意到家裏。阿彌陀佛

阿彌陀佛

北裏兒北來北裏北。北方原是壬癸水。阿彌陀佛

阿彌陀佛你怎麼知道壬癸水。運轉乾坤發智慧。阿彌陀佛

阿彌陀佛晝夜發智慧。晝夜發智慧。金液還丹到家裏。阿彌陀佛

阿彌陀佛你怎麼知道到家裏。四相和合放光輝。阿彌陀佛

阿彌陀佛

中裏兒中來中裏中。中方坐定老無生。阿彌陀佛

阿彌陀佛你怎麼知道老無生。發生五穀養人倫。阿彌陀佛

阿彌陀佛五穀養人倫。五穀養人倫。知恩報恩才是人阿彌陀佛

阿彌陀佛你怎麼知道自己人。當人出竅證金身。阿彌陀佛

阿彌陀佛

清江引

五祖承行留五穀。理分金木水火土。周漢唐宋明。五季周天數。五方佛。生萬物。養活男合女。五方佛。生萬物。養活男合女。

蘆伯點杖品第十五

經雲。卻說蘆伯點杖者。蘆者。是蘆牙穿膝。伯者。是撥草尋根。點者。是點透昆侖。杖者。是杖佛威儀。這便是蘆伯點杖也。古家鄉無生父母。發大慈悲打開天元寶藏庫。取出諸般寶物。收在都鬥宮中。單等入聖緣人。有弓長老祖。正在淨居之處。盤膝打坐。恰定玉訣。六門緊閉。迴光返照。目視昆侖。運出當人。出離本竅。一縱一那。收來放去。親到家鄉。見了無生祖母。參拜已畢。發悲。煩惱。感歎傷。母問曰。因何煩惱。弓長答曰。吾兒在東土。難度眾生。怎化人天。對聖言說。其實難度。諸家宗門。極多狐假虎威。能談慣論。開言合道。不信後天正法。何時收圓結果。甚日願滿回宮。將何妙法教人出苦。望老母。一大慈悲。聖垂洞鑒。母曰。弓長不必你為難。母與你十分點杖。十把鑰匙。十樣真言。十分口訣。十步修行。各有個步位。各有個方寸。各有點手。各有個用度。吾將這十步修行。交與弓長。領將下去。才了的後天大事。才赴的龍華三會。頭一把混元鑰匙。點開都鬥玄關。出身門路。第二把通天鑰匙。點開聖六門。放大光明。第三把靈芽鑰匙。點開八卦。陰陽知覺。第四把法輪鑰匙。透開九鎖。九宮安身。第五把圓明鑰匙。點開佛門。睜開慧眼。第六把先天鑰匙。點出三身。現顯圓明。第七把白雲鑰匙。點開四相。分身變化。第八把金光鑰匙。點開五眼。獨透蘊空。第九把天元鑰匙。點開六通。家鄉聖景。第十把金剛鑰匙。點透五蘊。空身出現。吾先與你四句妙偈。四相功夫。四時真香。四家門戶。開閉存守。十字佛號。九葉蓮經。三皈五戒。十步修行。護法善神。出身活計。母將十分大點。傳與吾兒。弓長領將下去暗臨東。化利人天。平收萬祖。乃是後天消息。千聖不傳。諸佛不說。恐怕洩漏真言。道不可輕傳。輕傳者無益。走漏者喪身。失口者喪命。看地下種。結粒三乘。要你仔細。仔細。家鄉古佛。古母。有萬樣真寶救度眾生。只是眾生福薄擔架不起。遇緣再度。那怕諸家門頭。大善知識。能談慣講。不過是口頭三昧。末後一著。難得了手。就是前天開荒修行。觀住一針。杳冥之道。天下領船知識。難明古佛聖意。末後消息。萬法皈依。千門萬戶都皈一處。一佛出世。一船普度。到此田地。無有分別也。又曰。蘆伯點杖透三玄。點透昆侖天外天。忽然顯現緣人面。一輪明月照中天。

偈曰

這把鑰匙不計年 無始以來古佛傳

弓長親領傳留世 燈燈相續度人緣

弓長祖在世間傳訣點玄 收元人入聖會得見天真

傳修行西來意蘆伯點杖 領鑰匙傳諸點才得明心

頭一步點都鬥開關展竅 第二步點六門放大光明

第三步點八卦陰陽知覺 第四步點九宮妙理無窮

第五步點佛門睜開慧眼 第六步點三身顯現圓明

第七步點四智分身變化 第八步點五眼凡聖觀通

第九步點六通家鄉聖景 第十步點蘊空劈破分身

這便是祖家留十步大點 各門頭善知識幾個知聞

假若是得遇著後天聖點 講過了普天下劈破旁門

若是個皇胎子有緣有分 遇真訣只一點就得超升

全要你恰玉訣觀空靜坐 咬著牙提著氣運轉清風

閉禍門卷竹簾迴光返照 采先天漕溪水潤的心空

微閉目往上觀西牛望月 天邊月往下觀海底撈月

海底下這泥牛翻身上轉 走中宮煉水火直上昆侖

到上乘這元神要尋出路 猛聽的都鬥宮雷響一聲

開了關展了竅元神出現 無字經常持誦細巧靈音

這聲佛若會念皈家認祖 放了去收將來見性明心

法中王空王殿法輪常轉 要歸家還得祖鑰匙開通

弓長老祖。傳說修行。鑰匙去開通。開關展竅。劈破分身。泥牛翻海。直上昆侖。雷響一聲。振開都鬥宮。

十把鑰匙十步功 十樣點杖祖留行

十分真言十樣用 十步修行點空身

海底沉

老古佛寶貝多。傳下金缽。點透昆侖笑哈哈。救出海底元神現。當來成佛。

老無生傳修行。十步功程。十分點杖十樣行。十把鑰匙通凡聖。永續長生。

弓長祖領點杖。天下傳揚。度醒皇胎到家鄉。相伴天真逍遙樂。永不思凡。

有緣人領修行。見性明心。救的緣人走中宮。開關展竅法輪轉。諷誦真經。

祖續蓮宗品第十六

經雲。卻說祖續蓮宗者。祖者。祖祖相傳。續者。續焰禪宗。蓮者。蓮宗接續。宗者。妙意真宗。這便是祖續蓮宗也。想當初有無極聖祖。悟徹根宗。明佛心印。祖祖相傳。各有宗由。在靈山會上。同太極聖祖。批下蓮宗。同發善願。後來皇極聖祖。悟徹頓宗。明佛心印。在天盤內。同無量祖。悟徹玄宗。同發善願。後來法王石佛。悟徹明宗。明祖心印。在無影山。同天真老祖。批下蓮宗。同發善願。悟徹性宗。明祖心印。在中央聖地。同翠花張姐。批下蓮宗。同發善願。悟徹心宗。明祖心印。在聖地。同弓長老祖。批下蓮宗。同發善願。悟徹真宗。明祖心印。在世間。同三宗五派。九杆十八枝頭行。批下蓮宗。同發善願。接續性宗。明祖心印。各駕金船度人。各立宗門。各有宗派。各立名號。卻說無極會下。有二十四祖接續蓮宗。替佛傳法。扶宗闡教。化利人天。續太極會下。有三十六祖接續蓮宗。替佛傳法。扶宗闡教。化利人天。續皇極會下。有四十八祖。替佛傳法。扶宗闡教。化利人天。續無量祖會下。有五祖七真接續蓮宗。扶宗立教。找化人天。續石佛王祖會下。有三花五葉頭行。接續蓮宗。替祖傳法。闡教扶宗。找化人天。續天真祖會下。有十乘頭續接續蓮宗。替祖傳法。闡教扶宗。找化人天。續翠花張姐會下。有十善大護法。接續蓮宗。替祖傳法。闡教扶宗。找化人天。續弓長會下。有紅梅續燈。領袖緣人。總引領眾會主。總會開示。會頭。香頭。會下皇胎子女。各等領法知識。都會接續蓮宗。替祖傳法。闡教扶宗。找化人天。單等末後一著。各證個極頭聖果。三乘九品。品級不同。同助當來聖事。就是三教九流。諸子百家。都續佛祖宗派。就是天下庶民人家。各續祖宗。至今不滅。祖教興流。末後一著。都來中天中國。認祖皈根。掛號標名。你是誰家賢良。你在那宗那派。那枝那杆。你的領法五行師範是誰。續上蓮宗才為上品。不續蓮宗。難赴龍華三會。向後有論也。

三佛傳留古蓮宗 五祖接續至如今

三宗五派明洩漏 九杆八枝說與君

無極祖本在先安立世界 從盤古至如今立下根宗

在靈山對諸佛同發善願 有二十零四祖接續蓮宗

太極祖明心印三界普化 悟心空留禪宗接續蓮宗

在雪山六年苦誠登正覺 有三十零六祖接續蓮宗

皇極祖明心印當極掌教 按先天造後相一字頓宗

須彌山對諸佛同發善願 有四十零八祖接續蓮宗

無量佛明心印打開寶藏 修成了金丹道留下玄宗

武當山立道場群仙赴會 有五祖合七真接續蓮宗

石佛祖明心印木人開道 悟徹了西來意留下明宗

無影山駕法船埋名普度 有三花合五葉接續蓮宗

天真祖明心印參透凡聖 彼岸上度元人留下性宗

三教山隱聖體真經暗造 有十乘大護法接續蓮宗

翠花祖明心印扶宗闡教 中央地化賢良替佛傳燈

鳳凰山留心宗搭手助道 有十善大頭行接續蓮宗

弓長祖明心印通開萬法 將古佛西來意批下真宗

土兒山續紅梅同發善願 有三宗合五派接續蓮宗

諸佛菩薩。留下真宗。祖祖續傳燈。龍華三會都有安身。那宗那派說個分明。千門萬戶都要續蓮宗。

菩薩彼岸立三宗 南陽九杆十八分

中元設立龍華會 三乘九品續蓮宗

畫眉序

三世佛。立道場。五祖當極續傳燈。喜的是。三花五葉。宗派佛名。一祖祖元有根行。一個個法船駕定。真宗度賢良。皈根命赴龍華。願得相逢。

老弓長。叫頭行。你今聽祖傳心印。喜的是。三宗五派。各顯才能。咱今來跟找元人。分九杆十八枝定蓮宗。一會會有妙用。赴龍華願得相逢。

龍華會。考三乘。九陽關上不容情。喜的是。搭查對竅。盤問修行。我問你是誰家人。你對我說個分明。玄宗續在你那一宗。赴龍華願得相逢。

弓長祖。傳修行。真訣一點出世因。喜的是。開關展竅。海底撈月走中宮。直上昆侖。性和命一處相逢。性宗響一聲。超凡聖。赴龍華願得相逢。

諸佛鬥寶品第十七

經雲。卻說諸祖鬥寶者。諸者。是諸家宗門。祖者。是諸祖顯聖。鬥者。是各顯其能。寶者。是萬寶發生。這便是諸祖鬥寶也。起初之時。老古佛。在家鄉都鬥宮中。打開天元寶藏庫。有萬寶發生。將此寶物交與孔雀明王佛。寄庫收管。有無生老母。同眾諸佛。將真寶散與諸佛。諸祖。諸大菩薩。羅漢聖僧。明山洞府。得道真人。仙佛星祖。九六皇胎。諸家宗門。賢良兒女。各人都領一件原來聖寶。到於東土。男女住世。未下靈山。無生母曰。爾等領吾真寶。用心看守。休要失本。要想還鄉。將原來聖寶帶來。失落真寶。難見無生。修煉圓明。同歸故里。吩咐已畢。離了靈山。降臨凡世。來在東土花花世界。投胎入竅。闖大鴻

。認景著迷。昧卻前言。把個真寶沉在苦海。不能放光。男女婚配。戀世貪花。榮妻贍子。逐日奔忙。失落真寶。不得還源。誇能買會。各逞剛強。古佛觀見。兩淚千行。無生老母。晝夜傷殘。有孔雀佛。彌陀佛。法王佛。無當佛。天真佛。無量佛。同會圓通教主。觀音老母。同到都鬥宮中。古佛無生面前同來商議。無生開金口。言曰。自從初分。仙佛星祖。皇胎子女。各家宗門。領吾真寶。到於東土。墜落海不得還家。堪堪末劫三災臨頭。八難相侵。叫不回頭。失誤了諸祖性命。耽擱了賢聖靈光。怎生是了。孔雀佛向前便說。要想諸祖還鄉。還要修煉圓明。要想真寶來家。奏知我佛。在中天中國。鬥寶台前。設下龍華大會。詔請三界諸佛。諸祖。諸家宗門。各家賢聖。今日是萬聖朝源。都來赴會。著藥師佛通信。該老法王傳令。仰天真佛收寶。請萬壽母驗寶。委地花母掛號。令弓長祖把關。有真寶龍華赴會。無真寶趕出雲城。有功的升為上品。無功的趕出山中。是真的難來抵換。是假的免入宮門。有寶的封銜掛號。無寶的難見天尊。

贊曰

標寫一面金字牌 天下諸佛赴會來

諸祖鬥寶誰真假 萬聖朝源鬥寶台

古佛家鄉痛傷情 無生老母淚紛紛

諸祖領寶無消耗 直到如今不回程

偈曰

天下諸佛赴雲城 諸祖鬥寶顯神通

金雞三唱天皆曉 各憑真寶見天真

老古佛坐天盤巍巍不動 無生母太皇宮掌定天倫

孔雀佛從初分打開寶藏 藥師佛將寶貝散與兒孫

無量佛會諸真從頭商議 老君佛傳法令三界知聞

天真佛設下個龍華聖會 普天下諸眾祖鬥寶功能

混元祖舍利寶世間少有 達摩祖牟尼寶價值千金

先天祖金丹寶增級上品 法王祖玄珠寶獻寶奇能

開天祖黍米寶龍華赴會 金公祖明珠寶再有誰能

金禪祖輝天寶他來掛號 朝圓祖鎮殿寶也要標名

南極祖萬壽寶皈家認祖 北極祖圓頓寶赴命歸根

天元祖圓明寶輝天鑒地 長壽祖如意寶委實奇能

五陽祖鉤籌寶超佛越祖 三昧祖玲瓏寶凡聖知聞

雲風祖信香寶封為上首 惠真祖心印寶無所不通

西陽祖聖景寶不同凡事 明真祖談章寶開口途程

還源祖有一件消息真寶 光明祖家鄉寶獻與天真

迎春祖有一件通關聖寶 發春祖路引寶交與天真

宜春祖有一件金牌真寶 明春祖五眼寶獻與天真

紅梅祖有一件六通聖寶 真陽祖無價寶交與天真

景陽祖有一件諸佛法寶 還陽祖陰陽寶獻與天真

明陽祖有一件惠珠真寶 金光祖軒轅寶天下奪尊

煙霞祖有一件真經聖寶 雲霞祖蓮宗寶獻與天真

南霞祖有一件查號真寶 丹霞祖合同寶立命安身

許真祖有一件天元聖寶 菩提祖護身寶見得無生

承天祖有一件溫涼真寶 寶聖祖天眼寶看的分明

玄元祖有一件脫心聖寶 儒童祖聖音寶轉大法輪

三陽祖有一件明月真寶 普善祖通天寶萬法圓明

南五祖試金寶天下稀罕 七真祖丹書寶價值千金

金丹祖靈符寶能除八難 靈陽祖丹藥寶三災不侵

白雲祖瑚璋寶無有比對 收源祖龍華寶交與天真

這才是無生母龍華聖會 這才是萬壽母收寶回程

這才是圓頓母三場開選 這才是地花母掛號標名

這才是普天下諸祖鬥寶 這才是鬥百寶各顯神通

這才是有寶祖龍華赴會 這才是無寶祖難續長生

諸祖鬥寶。各顯神通。諸佛落凡籠。單等龍華一處相逢。各家祖師。修煉圓明。全憑真寶皈家續長生。

孔雀王佛訴根源 今對無生共商量

若得此寶歸故里 設立龍華在中央

萬寶歌

萬寶歌。萬寶歌。萬寶發生對誰說。古佛打開寶藏庫。先天洞內寶貝多。

無生老母發慈悲。元來聖寶敬諸佛。自從領來家鄉寶。諸祖臨凡住娑婆。貪恩戀愛迷深厚。不想家鄉見古佛。來鬥寶。來鬥寶。我的真寶世間少。這寶還比那寶高。

弓長老祖會驗寶。天下諸佛赴龍華。誰真誰假難分曉。有了真寶好標名。無有真寶失誤了。九陽關上要查盤。無有引進誰來保。裏寶外寶一齊收。東勝神洲有真寶。出在海東傲淶國。東海神仙來鬥寶。家鄉古佛大收源。四大部洲皈根早。西王母設瑤池。老君架起煉丹爐。真寶不怕爐中煉。東華帝君烈火圖。混元圖。周天圖。後天圖。雲城圖。萬象圖。明山圖。聖地圖。混海圖。萬寶圖。南贍部洲有本混元冊。升佛冊。掛號冊。蟄龍冊。蓮宗冊。佛印寶。西陽寶。收源寶。真法寶。圓頓寶。西牛賀洲有本龍女經。群仙經。五盤經。四貴經。三身經。四智經。五眼經。六通經。九龍經。鬥寶經。北懼蘆洲有本金液書。玉液書。還丹書。淚天書。金丹書。中天書。天文書。甲子書。陰陽書。佛丹書。佛印土有座雷音山。須彌山。無影山。萬神山。太行山。集寶山。東嶽山。南嶽山。西華山。北平山。昆侖山。古靈山。東靈山。西靈山。黃陽山。金華山。混元洞。甘露洞。千佛洞。透天洞。菩提洞。天華洞。金蟬洞。還源洞。雲水洞。彌陀洞。轉天洞。玄珠洞。朝陽洞。長生洞。圓明洞。蓮花洞。瀛洲島。紅洲島。漢洲島。金沙島。萊陽島。梅花島。金蓮島。雲門島。長生島。天臺島。群仙島。蓬萊島。春陽地。福陽地。金沙地。乾薑地。中漢地。無生地。三摩地。長生地。圓明地。家鄉地。古聖地。三心地。七寶池。紫金池。八功池。玉液池。古瑤池。九蓮池。八寶池。九八寶台。萬法台。升仙台。九品台。說法台。鬥寶台。三元會。蟠桃會。都鬥會。收源會。瑤池會。天盤會。朝圓會。千佛會。地花會。人緣會。蓮池會。龍華會尚願相逢。諸佛諸祖鬥百寶。諸家宗門赴龍華。未知誰好誰不好。鬥百寶。百寶有。人尋著。歸根早。投胎入竅失迷真。把個真寶花落了。無有真寶怎還鄉。無生老母他會找。找著緣人赴靈山。龍華會上安身老。要得此寶到家中。鬥寶台前親鬥寶。

清江引

諸佛諸祖來鬥寶。鬥寶台前稱名號。個個顯神通。祖有金光罩。獻真寶。赴龍華。長生不老。

末劫眾生品第十八

經雲。卻說末劫眾生者。末者。末後來眾。劫者。劫數災年。眾者。眾生有難。生者。眾生難逃。這便是末劫眾生也。老祖忽然一日。禪床靜坐。打斷呼吸。頓斷靈氣。裏也不出。外也不入。八一三昧禪定。空身出現。刹那竟到家鄉都鬥宮內。朝見無生老母。

母問弓長。下方災動。你也知否。吾兒不知。祖母說。下元甲子災劫到了。辛巳年。饑荒旱澇。又不收成。山東人民人吃人年。人人扶牆而死。夫妻不顧。父子分離。來在北直。又遇饑饉而死。弓長叩問老母。到幾時好過。壬午年。好複能好過。又遇災劫。勞病年成。山搖地動。黃河水潮淹死人民。蝗蟲荒亂。陰雨連綿。房倒屋塌無處安身。遭此末劫災年。考證人心。這是五百年前。積聚業愆。斯乃自作自受。無由可釋也。若到癸未年間。又遇瘟疾流行。弓長複告老母。此劫如何救解。母曰。學好之人逢災不災。修因道子遇難不難。此劫數內單考人心。挑選好心之人。佛差護法隨跟。時時聖手遮攔。處處垂光庇佑。逢凶化吉。遇難成祥。祖曰。眾護法若傷我一個皇胎兒女。那一位當值護法遭貶。弓長叩謝祖母金口聖言。複告老母。眼前疫災如何救解。

母曰。可以救免。我傳真言口訣與你。普傳大地男女。每日吞先天

。逐朝采日精。吸來歸腹內。運轉妙無窮。時時常如此。災疫不能侵。須有金光罩。諸神擁護身。信授皇胎子。個個保安寧。此乃真正護體靈符一道。吩咐會下男女。頭頂身佩。自然三災八難。永不相侵也。行住坐臥舉念聖意。囑咐弓長你到東土搭救人民。聖中言語牢記心中。未從災動傳你知聞。

弓長拜謝無生。收回蘊身。定中回來。佛前上香。伸請獻供報恩。參拜聖意已畢。祖在中央暗造靈文。吩咐三宗五派頭行。九杆一十八枝領眾。都到祖意經堂。聽祖傳法。祖曰

。爾等目定觀空。聽吾吩咐。每日清晨。採取先天真乙之

。吞在腹內。鎮守神舍。保命護身。為之金光靈符一道。大則益壽延年。中則除災卻病。小則寧神守舍。此乃全身保命之靈文也。但是。會下老少賢良人等。普給靈文救度。八萬四千有緣之人。可免三災。除的八難。城裏城外。店道鄉村搭救元人。普濟眾生。囑咐頭行。信授奉行。各人遵守。提念修行。母曰

。逢災不災。真佛子遇難不難。是緣人逢凶化吉。天真祖遇難成祥。老弓長有難舉起古佛號。護法善神救緣人。末劫不是佛祖救。大地眾生了不成。

無生老母發靈文 救了十萬八千人

三災不染皇胎子 八難不侵九闕孫

偈曰

下元甲子祖臨東 癸未年間有災星

祖母親賜靈符至 弓長燕地救緣人

弓長祖在禪床端然正坐 入一個三昧定走聖回宮

裏不出外不入何處去了 刹那間竟到了古佛雷音

到家鄉參見了無生老母 老無生髮慈悲訴說原因

說下元甲子年末劫到了 辛巳年又不收餓死黎民

臨末年百般災一齊降下 饑荒年水又澇父子離分

這災星一處處人民該死 癸未年犯三辛瘟疫流行

弓長說我弟子不得知道 這劫數若到了怎救眾生

叩無生討慈悲如何救解 母說到發靈符救度人民

若是個皇胎子逢死不死 若是個真佛子八難不侵

弓長祖叩謝了無生老母 聖中言傳的真牢記心中

傳三宗和五派眾家頭續 各顯頭都來領免災靈文

遵祖言采先天三災不染 念真佛金光罩八難不侵

村店莊男合女謹遵聖意 救十萬零八千有緣之人

祖吩咐眾頭行虔心用意 舉修行閉六門災難離身

假若是身有難請起聖意 自然的佛慈悲免了災星

說三災也不染皇胎兒女 論八難也不侵祖家原人

下元甲子末劫眾生。癸未有災星。瘟疫流行。怎麼逃生。無生慈悲普散靈文。弓長老祖搭救有緣人。

癸未有災星 祖去走聖中

親領靈符至 搭救有緣人

疊落金錢

末劫年。苦殺人。普天下。亂烘烘。旱澇不收又生病。饑饉了。餓死人。饑饉了。餓死人。好親戚不上門。我佛呵。天疫流行難逃命。天疫流行難逃命。

末劫年。苦有災。迷眾生。休心歪。累劫冤愆從天排。今世裏。遇瘟災。今世裏。遇瘟災。遭劫數。痛悲哀。我佛呵。勸君早早持齋戒。勸君早早持齋戒。

老弓長。走家鄉。叩老母。說根原。下方人民有災難。老無生。發真言。老無生。發真言。有德人。不遭殃。我佛呵。靈符一道免災障。靈符一道免災障。

弓長祖。散靈文。救些有緣人。每人一張除災病。皇胎子。災不侵。皇胎子。災不侵。采先天。運真經。我佛呵。天真老祖有靈應。天真老祖有靈應。

清江引

末劫災年眾生苦。染疫症的無其數。那論素如葷。不分男共女。遭劫數。喪殘生。身無主。

弓長老祖散靈符。每人一道吞入腹。信授免災星。運轉瘟不遇。一個個。脫三災。超生了死。

遵佛法旨造靈符。搭救大地男合女。遇佛保全生。佩符除瘟疫。頂靈符。運真經。金光罩體。

弓長祖。囑咐皇胎子。吞符要采先天

。舉念古觀音。運轉西來意。念真佛。免三災。人賀喜。

古佛天真考證龍華寶經 卷三終

古佛天真考證龍華寶經 卷四

儒童老祖暗臨凡 隱姓埋名在世間

趙北燕南傳聖道 三心聖地立中元

只待雞鳴乾吼叫 春雷驚惺古真天

那時走馬才傳道 三明四暗總收源

走馬傳道品第十九

經雲。卻說走馬傳道者。走者。是行也。馬者。是意也。傳者。是普知也。道者。是道德也。這便是走馬傳道也。儒釋道分為三教。三教聖人各有一說。老君立教。四維上下傳道。釋迦立教。周流普複傳道。聖人立教。行程走馬傳道。後有儒童佛出世。乃是聖人化現。走馬傳道。周流列國。化愚為賢。挨門送信。找化人天。叫惺天下人民。吃齋念佛。改惡向善。因為末劫時年。人心奸巧。精靈古怪。詭計百端。概世男女。心不實固。抬頭機謀。低頭見識。百中無一好心之人。因此惱怒天神。發下了三災八難。折磨眾生。還不回頭向善。又不知覺惺悟。見今末劫臨頭。恐怕失

了眾生的性命。因此。家鄉老古佛心中不忍。親差儒童佛臨凡下世。普化天下人民。把從前噁心改過。才得風調雨順。國泰民安。單等佛來。得道收補。諸家宗門。好赴龍華大會。把各家祖師。收在龍華卷內。一字排輪。才是走馬傳道。萬法皈依。合著古佛家風。過去老君設教。坐西朝東。北起南落。轉大法輪。普度仙道。隨天運轉。釋迦佛設教。坐北朝南。東起西落。轉大法輪。普度僧尼。隨天運轉。聖人設教。坐東朝西。南起北落。轉大法輪。普度俗家。隨天運轉。佛來傳道。南起北落。東轉西皈。普天匝地。運轉無為。南海普陀。半萬真僧。塞北沙陀。半萬雲根。東海漢地。半萬仙人。山西漢中。半萬祖真。中元彼岸。半萬原人。天下傳道。轉大法輪。諸佛萬祖。龍華相逢。我佛聖心。如同日月。無所不照。聖人傳道。原來無一普赴乾坤。諸家宗門。原無兩樣。只是各家知識。心有執見。聖人心無兩樣。只是眾生心有分別。諸家頭行。能說會道。少不的都要皈依。若不皈依。怎赴龍華。三教聖人。如同鼎足式。少一而不成缺一而不立。周流普赴。運轉乾坤。真曰。孔聖臨凡號儒童。千賢萬聖緊隨跟。子路顏回傳書信。曾子孟子講三乘。三千徒眾傳法客。七十二賢考修行。不住升堂常說法。行住坐臥轉法輪。

偈曰

走馬傳道顯天真 周流列國化賢人

萬法收來皈一字 單等春雷響一聲

北直隸有一個真佛出現 普天下都遊遍轉大法輪

儒童祖騎龍駒川州過府 有子路合顏回左右隨跟

有曾子合孟子前來引路 七十二眾門徒護定聖人

府州縣排香案接待佛祖 村店莊上高供迎接天真

一門門一戶戶頭行商議 請真佛到家裏討個修行

有千門並萬戶各家兒女 攔馬頭雙膝跪都討超生

叫祖師發慈悲超憐弟子 跪多時不慈悲歎殺眾生

這祖師心中喜開開金口 說一聲慈悲你盡得超生

這才是末後著走馬傳道 這才是一句言救了萬人

一團團一處處燒香擺供 一莊莊一疃疃朝見真人

一佛出萬佛出諸佛出世 一祖出萬祖出諸祖降臨

一祖真萬祖真諸祖成道 一人真萬人真諸人成真

普天下各門頭如同做夢 若不是真佛救那裏安身

儒童佛天下游三年傳道 九十六未完數收補下乘

收補些下乘子諸佛護法 著執事抬傘扇擁護佛身

那應時雞王叫諸佛有惺 天真佛法萬法龍華相迎

古佛天真。萬叟朝宗。走馬傳修行。白龍駒上教演三乘。普天匝地一字法門。千門萬戶擺供接天真。

儒童臨凡度眾生 拜上皇胎早回心

一封書內傳家信 龍華三會願相因

一封書

三教佛。一封書。稍與天下善知識。走馬傳道時年至。度惺皇胎早出期。各門頭把頭低。萬法皈依續宗枝。萬法皈依續宗枝。

儒童佛。暗臨東。周流列國化賢人。天下傳道三年整。千日功勞果完成。眾諸佛赴雲城。龍華會上續長生。龍華會上續長生。

龍華會。拜天真。弓長老祖度眾生。收補九十六億客。三乘九品各有功。諸宗門好標名。三宗五派那一宗。三宗五派那一宗。

無生母。傳書文。度脫男女早回心。迴光返照尋出路。休在苦海戀紅塵。來家罷母子恩。龍華三會願相逢。龍華三會願相逢。

龍華相逢品第二十

經雲。卻說龍華相逢者。龍者。性也。華者。命也。相者。遇也。逢者。見也。這便是龍華相逢也。過。現。未來三世諸佛都要相逢。燃燈佛。三葉青蓮開放。乃是龍華初會。釋迦佛。五葉紅蓮開放。乃是龍華二會。彌勒佛。九葉金蓮開放。乃是龍華三會。老古佛傳令。無生老母吩咐。今該三世諸佛。在菩提彼岸。中央聖地。建立龍華聖會。有彌陀教主向前答曰。得真正佛法僧三寶。還得真龍相助。乃為真正龍華會。請真佛住世。執掌乾坤。請法王住世。轉大法輪。請真僧住世。諷誦真經。還得真龍帝主。有道明君。發起善心。啟建龍華聖會。坐朝問道。七佛之師。觀音老母。標寫一面金字牌。掛在天元府。三教會真門外。有主人公助道。掛出榜文。三場開選。榜上寫著。啟建水路。均沾普赴龍華聖會。三百六十日完滿道場。老法王傳令。普請靈山會上諸佛諸祖。諸大菩薩。羅漢聖僧。中天教主率領天龍八部。森羅萬象。三界內外一切善神。詔請明山洞府。得道真人。天下萬國九洲。諸家宗門。九六皇胎。三乘祖師。大善知識。各門頭祖家。領定十萬八千鄉兒鄉女。都到菩提彼岸。中央聖地。來赴龍華大會。見佛一面。永續長生。都來選佛場中證道。龍華會上標名。該萬壽母搭橋對竅。該圓頓母考證合同。該地花母標名掛號。該金花母標寫法名。該天真佛收源結果。該弓長祖考證三乘。九陽關人人難過。五公佛盤詰修行。是誰家鄉兒鄉女。有修行過我關津。未赴天盤先赴地盤。未赴雲盤先赴人盤。未赴龍華先赴地華。這才是三場掛榜。上乘祖師。頭戴金花兩朵。手拈龍華一枝。十字披紅。相伴古佛續宴。中乘祖師。頭戴玉花兩朵。十字披紅。手拈金華一朵。分班次而坐。下乘祖師頭戴絨花。手拈玉華一朵。十字披紅。兩班站立。無修行的假知識。有花無紅。各著執事。玄關外伺候。與諸佛護法。無功無果的道人。趕出雲城以外。永不續用。母曰。有功的龍華赴會。有果的永續長生。有修證標名掛號。無修行撲了頑空。真祖師增級上品。假祖師落而無功。是真的難來抵換。是假的免入宮門。

偈曰

封賢掛號要標名 三宗五派考修行

九杆八枝從頭續 凡提聖選續蓮宗

龍華會考道德封賢掛號 龍華會考皇胎九品三乘

龍華會考貧兒開言合道 龍華會考賢良玄妙修行

龍華會考良才燒香上供 龍華會考鄉兒來認無生

龍華會考貧人心中有智 龍華會考明人道古言今

龍華會考元人修真養性 龍華會考善人道德功能

龍華會考好人領祖大法 龍華會考道人三榜標名

龍華會考五種知佛根本 龍華會考十乘講說三乘

龍華會考十善有功有果 龍華會考十真找化原人

龍華會考三宗三佛果位 龍華會考五派五祖承行

龍華會考九杆九祖出世 龍華會考二九羅漢真人

龍華會考續燈替祖傳法 龍華會考領袖法王為尊

龍華會考總會人天眼目 龍華會考開示四相分明

龍華會考經主講經說法 龍華會考會頭傳說修行

龍華會考會主調賢領眾 龍華會考領眾續焰禪宗

龍華會考走道川連聖事 龍華會考壇主替祖傳經

龍華會考香頭當極立會 龍華會考祖師萬法歸根

龍華會考上乘貧兒貧女 龍華會考中乘宰相公卿

龍華會考下乘各門頭領 龍華會考萬祖都要成真

無量天真。掛號標名。三宗五派人。九杆八枝。都要修行。總會開示。考你才能。經主。會頭。淩煙閣上好標名。

諸佛萬祖赴龍華 掛號標名續蓮宗

道德雙全登紫府 過度交宮喜相逢

龍華令

老古佛傳一個龍華佛令 老無生坐蓮台喜笑吟吟

在天元設三教龍華聖會 三世佛在聖地度過交宮

老法王傳法令三界都曉 觀音母圓通主總引群真

孔雀佛現多寶來赴大會 淨土天無量佛朝見無生

李老君架丹爐龍華赴會 萬壽母發大願度盡眾生

天真佛展放開龍華聖會 老弓長九陽關考證三乘

五公佛在玄關三考六問 鐵面皮高掛起不順人情

有三宗和五派封賢掛號 有九杆十八枝緊續蓮宗

有五總共十乘標名掛號 有十善合十真總管三乘

有五五二十五排宗論教 有三會十七家代領原人

有二十零四祖皈入圓頓 有三十零六祖尋覓弓長

有四十共八祖來赴大會 有四十合八母認號皈宗

有七十二聖賢調賢領眾 有一百單八祖同號同名

有三明合四暗天真搭手 有三華合五葉石佛元人

三十五立十三排宗論號 有九老善知識續在蓮宗

有八十一洞真來赴大會 十八家大護法願得相逢

有三百六十領佛的護法 有二百零四十人上之人

有六百四十個大佛大祖 有三千都教主度人成真

普天下諸佛祖齊來赴會 四明山星宿祖龍華相逢

九十六皇胎子標名掛號 各門頭善知識掛號標名

有萬國共九州鄉兒鄉女 諸宗門各家祖考證修行

有號的一個個才得出世 無號的一個個趕出雲城

有修證真祖師龍華續宴 插金花飲玉宴相伴佛身

無修行假祖師九陽關外 不得赴龍華會怎得超生

有修行皇胎兒增級上級 標了名掛了號永續長生

八十一團圓了仙衣綬帶 相伴著老古佛永不下生

手拈著聖龍華吟詩作對 普天下諸佛祖一處相逢

清江引

永赴龍華團圓了。到家鄉委實好。諸佛願相逢。萬祖齊來到。永續長生再不老。

排造法船品第二十一

經雲。卻說排造法船者。排者。排滿虛空。造者。置造當來。法者。西來妙法。船者。法船普渡。這便是排造法船也。老古佛。在都鬥雲盤內。慧眼遙觀。觀見大地眾生沉迷苦海。不得還原。末劫臨頭。堪堪墜落。失腳兒女。性命要緊。當時。三世諸佛。丟下一切殘靈種子。末後一著。都無安身立命之處。佛發慈悲。忙傳法令。敕詔靈符一道。請太上老君。當時到此。無生曰。你在無影山前排造大法船一隻。大金船三千六百隻。中號金船一萬二千隻。小法船八萬四千隻。小孤舟十萬八千隻。監造以完。定有分曉。老君曰。這只法船。按金木水火土五行修造。按東方甲乙木。取沉香木做船。按南方丙丁火。煆煉金釘成就。按西方庚辛金。用五彩莊嚴。按北方壬癸水。沐浴洗淨船倉。按中央戊已土。用修煉補漏。有先天一

為主。用陰陽二

成形。取三明四暗作證。按五行六爻吉凶。有七政八卦周轉。有九宮立命安身。按十

功圓果滿。有量天尺定南針。前有朱雀。後有玄武。左有青龍。右有白虎。上按天元。下按地方。子午卯酉為之正。十二時辰運轉周天。有一根大桅杆通天徹地。掛一面杏黃旗。四暗三明中宮裏。有羅平號銅壺滴漏。上有金烏玉兔轉法輪。四下有周天纏度定南針。觀住地水風火。用魯班三百六十個。有四大天王助力。晝夜加功修煉。以完回報古佛。佛曰。請三佛領三號大金船。著五祖領五號大金船。有紅梅三宗領三號大金船。有紅梅五派領五號大金船。有九杆領九號大金船。有十八枝領十八號大金船。有五大總領五號大金船。有十乘領十號大金船。有十善領十號大金船。有十真領十號大金船。有五五二十五總領二十五號大金船。有二十四祖領二十四號大金船。有三十六祖領三十六號金船。有四十八祖領四十八號金船。有四十八母領四十八號金船。有七十二賢領七十二號金船。有八十一洞真人領八十一號法船。有三百六十護法領三百六十號法船。有六百四十諸祖領六百四十號法船。有一千一百大佛領一千一百號法船。有三千都教主領三千號法船。有九十六億皇胎兒女各駕法船度人。有當值神回報我佛。還有七十二門祖師。度下兒女怎了。佛曰。諸家宗門。各祖家都領法船一齊普度。還有八萬四千金童玉女。領八萬四千隻小孤舟。接引有道德人。又有十萬八千護法善神。領十萬八千隻小孤舟救度善人。佛曰。古佛造下一隻船。變化多般。萬萬船散與諸佛共萬祖。苦海波中度有緣。

偈曰

古佛無生大收源 諸佛萬祖一船裝

憑收萬祖歸圓頓 無影山前亂行船

老古佛早修造法船完滿 堤備著末劫年地水火風

無生母法船上巍巍不動 無影山駕金船普度眾生

李老君領魯班能會置造 按天元配陰陽修造成功

按三身合四智五行攢造 按六爻合七政八卦周巡

按九宮眾諸佛安身立命 按十

圓滿了配定乾坤

上天元下地方金烏運轉 定南針羅平號安在中宮

立一根大桅杆通天徹地 掛一面七星旗四暗三明

小桅杆三百六周天纏度 一合棚拉起來八面威風

船頭上觀音母慈悲救苦 船後稍地藏佛掌舵稍公

船左艙文殊母風輪不動 船右艙普賢母駕定水輪

三世佛駕法船搖槁舉棹 天真佛大收源救度兒孫

金花母船上邊垂光接引 度盡了閻浮世願滿平生

船上邊達摩祖搖鈴普化 化眾生早回心齊念觀音

有緣人上法船同出苦海 無緣人不信心勞而無功

到只怕遇不著沉在苦海 船開了就行程不等來人

弓長祖船頭上高聲大叫 上法船皈家去龍華相逢

這只船游三界常來普度 你不曾睜開眼怎見分明

皇胎兒早上船同登彼岸 天盤內見無生永續長生

龍華會普度些諸佛萬祖 這法船圓滿了省惠多人

天真古佛造法船。備末劫年。三災八難救度賢良。時年若至。眾生遭殃。有惺緣人。上船早還鄉。

諸家祖師駕法船 都接末後大收源

度下失鄉兒合女 都是古佛一船裝

法船號

無生留下法船號 諸佛萬祖緊加功

古佛一百單八願 度盡閻浮世上人

彌陀四十零八願 四十八願度眾生

觀音老母發宏願 十二大願果成功

太上老君能置造 這只法船造完成

三世諸佛駕法船 收補龍華三會人

孔雀明王佛來度 有惺男女早回心

藥師古佛臨凡世 救度三災八難侵

法中王佛傳號令 上的法船躲災瘟

無量壽佛來接引 上船就得到家中

十二圓覺圍護繞 四大菩薩掌四輪

天真古佛大收源 普度皇胎續長生

弓長老祖船頭叫 喚惺失鄉皈本根

達摩老祖臨東土 普化搖鈴度善人

四大天王來擁護 四大部洲顯神通

諸佛萬祖齊搭手 齊駕金船度眾生

諸祖門頭齊來度 收源結果續蓮宗

上船就得登彼岸 仙鄉聖地好家風

有人參透還鄉偈 個個歸家不落空

法船駕起遊三界 遍滿乾坤放光明

鄉兒鄉女休錯過 上的法船有修行

天真慈悲傳妙偈 那有三災八難侵

末劫時年三災動 佛祖垂光救好人

收源結果皈家去 上的法船問弓長

大家打個法船號 齊念彌陀到家中

無生老母法船大 裝盡萬國九州人

有緣早把法船上 龍華三會願相逢

清江引

無生老母駕法船。四大部洲都遊遍。單度有緣人。回頭登彼岸。那應時。赴龍華。緣佛心願。

普勸大眾同學好。大家打個法船號。異口要同音。不必爭強弱。忽傳拿叭法船開。後悔遲了。

吩咐合會男合女。不必你們分彼此。莫論眾人非。休誇自已是。我問你。破燈檯。怎麼不照你。

末後一著堪堪至。中元立起龍華會。諸祖來搭查。萬聖同一會。那應時。了三乘。人人賀喜。

地水火風品第二十二

經雲。卻說地水火風者。地者。是山河大地。水者。是北方癸水。火者。是南方丙火。風者。是東南巽風。這便是地水火風也。按東方甲乙宮中。有持國天王。執掌地輪。擎架著山河大地。三千大千世界。發生萬物。養濟眾生。知恩報恩。早得明心。按南方丙丁宮中。有增長天王。執掌火輪。擎架三千大千世界。發生萬物。養濟人倫。知恩報恩。早得明心。按西方庚辛宮中。有廣目天王。執掌風輪。擎架三千大千世界。發生萬物。養濟人倫。知恩報恩。早得明心。按北方壬癸宮中。有多聞天王。執掌水輪。擎架三千大千世界。發生萬物。養濟人倫。知恩報恩。早得明心。因為大地眾生知恩不報。拋撒五穀。米麵油鹽。碎剪綾羅。呵風罵雨。怨天恨地。不敬三寶。欺神滅像。毀僧謗法。欺壓良善。數等好人。不孝父母。六親無情。心如狼虎。惡意傷人。人心改變。天心動怒。凡心改變。聖心無情。惱怒天神。降下災殃。三災八難。瘟疫流行。末劫臨頭。折磨眾生。百般苦楚。難為好人。累劫冤愆。積到如今。有西方教主阿彌陀佛。朝見古佛。有一劫論圖。今對古佛展開視看。上寫著玄文一段。有劫論賦一首為證。賦曰。劫論經。劫論經。三佛過度又交宮。下元甲子劫數到。十萬八千年限終。四大天王不管世。天神放了四風輪。地水火風一齊到。折磨大地苦眾生。山搖地動乾坤變。東南角下鼓巽風。水淹三十三天外。火熬世界化灰塵。鬥星亂滾森羅壞。日月混沌少光明。天收了五穀民遭難。樹木園林作柴薪。前劫家家都好過。末劫人人盡遭瘟。男女老少遭塗炭。刀兵饑饉餓死人。百般苦楚都來到。三災八難一時侵。萬物毀壞時年至。旱澇蝗蟲疫病行。因為大地人不善。海底鼇魚好翻身。海底鼇魚好翻身。有無當老祖向佛圓說。因為末劫時年。眾生十惡不善。原來是自作自受。累劫塵牢積到如今。難以懺悔。有劫量經雲。草芽劫出世。五百年為一小劫。一千五百年為一中劫。三千六百年為一大劫。人民有災澇旱不收。一翻苦楚。有胡麻劫出世。一萬五千年為一小劫。二萬三千年為一中劫。三萬六千年為一大劫。乾坤複又混沌。日月收光。刀兵蝗蟲。旱澇饑饉。黎民塗炭。有芥子劫出世。五萬四千年為一小劫。七萬五千年為一中劫。十萬八千年為一大劫。乾坤混沌。日月無光。天降群魔。抽爻換相。地水風火齊動刀兵。蟲蝗旱澇饑饉。黎民業苦。一增一減。乃為轆轆劫也。

偈曰

忠孝滅沒壞乾坤 三災八難苦眾生

不著佛祖親身救 大地諸佛怎安身

彌陀主駕法船今來普度 末劫年三災動救度眾生

四天王不管世乾坤亂了 堤備著臨命終地水火風

又因為累劫中遭下孽苦 惱怒了天佛祖降下災星

地輪動戊己土不生萬物 大地下花果林樹木凋零

水輪動壬癸水淹了世界 大地下遭劫數淹了州城

火輪動燒壞了樓臺殿閣 大地下宮殿所化作灰塵

風輪動刮倒了天闊鬥府 璿羅風若要起日月不明

無當佛置天地天少一空 五明善在乾天當住神風

張女媧李伏羲能補天地 東南角少一穴至到如今

古聖人治天地未得全可 何況咱凡夫人大地眾生

李老君五明善他又收了 乾地上起黑風刮暗乾坤

遍大地起狼煙遮了日月 普天下受饑荒餓死黎民

古老佛無生母傷情煩惱 滿靈山諸佛祖兩淚紛紛

說三災和八難堪堪臨近 那位佛臨東土救度眾生

各門頭眾知識能談貫講 臨末劫一個個怎躲災瘟

普天下男合女無有著落 訪明師討修行有處安身

到臨危要回頭可惜誤了 末劫到三災動才念觀音

求一個法船度超出三界 還得個真佛救才得超生

地水火風委實無情。三災八難。侵大地眾生。男女遭瘟。末劫時年。恭訪明人。有惺賢良。早早入佛門。急急孝雙親。

大地眾生淚漣漣 幾時得見出頭天

男女老少遭劫數 五更個個哭黃天

五更哭黃天

一更裏末劫年我好傷心。銀輪王他放了地水火風。山又搖地又動勞病年成。一處旱一處澇餓死黎民。普天下狼煙起又動刀兵。有三災合八難瘟疫相侵。行善人佛來救得到家中。行惡人一個個苦痛難禁。愁也是自己加功。悶也是自己加功。好便似老古佛來救眾生。

二更裏水來了我好傷殘。鐵輪王水輪動淹了三天。天降下無情水灌滿山川。天連水水連天眾生遭殃。三極佛不掌教高登彼岸。大地人一個個苦叫皇天。遭劫人難逃生命染黃泉。有幸人佛來救躲過無常。愁也是自己當。悶也是自己當。好便似無生母來駕法船。

三更裏火來了我好傷情。銅輪王不管世走了火輪。天降下無明火燒了乾坤。火焚了樓臺殿無處安身。三教佛皈天外各自逃生。大地人叫黃天不能答應。有隱人不遭劫祖家原人。無德人難逃命喪了殘生。愁也是自己驚。悶也是自己驚。好便似無量佛來救眾生。

四更裏風來了我好驚心。金輪王不管世放了風輪。乾天上旋羅風刮暗乾坤。黑風起鬥星滾日月不明。蓋天地黑洞洞那裏投奔。狼來了虎來了攔路傷人。有道人一個個性透蘊空。無道人命難存死墮幽冥。愁也是自己行。悶也是自己行。好便似天真佛來救兒孫。

五更裏金烏叫諸佛憐憫。望老祖傳與我玄妙修行。逐日家閉六門點起慧燈。用真言與口訣點透昆侖。開了關展了竅顯現元神。忽然間睜開眼躲過災星。好心人時時的善神隨跟。歹心人我自己那裏逃生。愁也是自己明。悶也是自己明。好便似弓長祖來救原人。

天真收圓品第二十三

經雲。卻說天真收圓者。天者。是先天一炁。真者。是真空化現。收者。是收圓結果。圓者。是圓頓宗門。這便是天真收圓也。天真者。古佛也。收圓者。結果也。末後結果者。安身立命也。古佛曰。末法娑婆地水火風齊動。大地諸佛都無處安身立命。誰了後事。無生曰。著天真佛收圓結果。他了後天大事。天真曰。有一塊無生寶地。末後一著。與諸佛菩薩安身立命。有空王大殿。樓臺殿閣。都鬥宮院。集賢宮所。雲樓掛號。祥雲普照家鄉景。龍盤虎繞月闕宮。後樓諸佛安身命。前樓無生講經文。無生曰。還少真寶。有西天教主阿彌陀佛。頭戴昆蘭仇瑚帽。身披錦藍袈裟。胸懷萬字。手拿缽盂禪杖。朝見古佛。我有一寶。名曰天元聖寶。懸在聖地。晝夜放光。諸佛菩薩好安身立命。才是收圓結果。有萬壽老母。頭戴七佛冠。身披朝璋。胸懸印記。手舉鉤籌。拿定一寶。名曰羅憑聖號。內有真子午安在聖地。諸佛萬祖好安身立命。才是收圓結果。有圓頓母。手拿一寶。參見古佛。名曰避風旗。插在無生地上。擋住旋羅風不起。諸大賢聖好安身立命。才是收圓結果。有觀音老母。手拈一寶。參見如來。我有一寶。名曰定南針。插在聖地。上觀天心。下觀地心。中觀人心。觀住火輪不動。皇胎兒女好安身立命。才是收圓結果。有地藏王佛。手拖一寶。朝見無生。名曰夜明珠。懸在聖地。晝夜光明。鎮住地輪不動。大地男女好安身立命。才是收圓結果。有文殊母。拿定一寶。拜見我佛。名曰分水珠。鎮住水輪不動。佛祖菩薩有處安身立命。才是收圓結果。有普賢母。手拖一寶。參見古佛。名曰定風珠。插在聖地。鎮住風輪不動。各家祖師好安身立命。才是收圓結果。有地花母。手舉一寶。來見無生。名曰九宮八卦聖明幡。懸在無生寶地。隱住大地。善人性命好安身立命。才是收圓結果。有藥師佛。手拖一寶。拜問我佛。名曰。丹藥寶塔救家鄉緣人。若服一粒。三災八難不侵。有解冤神咒。解了累劫冤愆。大地眾生好安身立命。才是收圓結果。佛曰。解冤神咒降吉祥。靈丹藥寶救賢良。鑰匙通開皈家路。諸佛同來大放圓光。

偈曰

一佛出世掌乾坤 一法流通貫古今

一句了言超百億 萬法皈依現天真

老君教設宗門度下兒女 李老君領弟子皈依佛門

達摩教立法門度下兒女 達摩祖領失鄉龍華相逢

宏陽教設宗門度下兒女 飄高祖領門人皈依佛門

淨空教立法門度下兒女 淨空僧領賢良龍華相逢

無為教設宗門度下兒女 四維祖領貧兒皈依佛門

西大乘立法門度下兒女 呂菩薩領鄉兒龍華相逢

黃天教設宗門度下兒女 黃靜祖領皇胎皈依佛門

龍天教立法門度下兒女 米菩薩領徒眾龍華相逢

南無教設宗門度下兒女 孫祖師領原人皈依佛門

南陽教立法門度下兒女 南陽母領道人龍華相逢

悟明教設宗門度下兒女 悟明祖領會首皈依佛門

金山教立法門度下兒女 悲相祖領師乘龍華相逢

頓悟教設宗門度下兒女 頓悟祖領前人皈依佛門

金禪教立法門度下兒女 金禪祖領頭行龍華相逢

還源教設宗門度下兒女 還源祖領大眾皈依佛門

大乘教立法門度下兒女 石佛祖領知識龍華相逢

圓頓教設宗門度下兒女 普善祖領護法皈依佛門

收源教立法門度下兒女 收源祖領善人龍華相逢

諸佛萬祖。都在人間。同來駕法船。千門萬戶。各度十方。龍華三會。聖地安然。天真古佛。末後總收圓。

萬聖臨凡下天宮 諸佛聖地好安身

收源結果天真祖 萬樣真寶救眾生

月兒高

天真天真收圓道。諸宗門。把名標。石佛石佛來獻寶。真人齊來到。立起龍華。普天下來掛號。普天下來掛號。有寶祖嗄嗄笑。萬法皈依。只等到月兒高。只等到月兒高。

弓長弓長度眾生。傳留下。無字經。普運普運傳心印。上下通凡聖。一顆明珠。滾在那昆侖頂。滾在那昆侖頂。遇過玄關到家中。赴在天盤龍華會。好標名。赴在天盤龍華會。好標名。

祖留祖留龍華經。永遠傳。立法門。刻板刻板要流行。奪頭第一功。聽卷明心。畜生道中不轉輪。聽卷明心。畜生道中不轉輪。看卷人。免四生。寫卷之人蓮花得化生。寫卷之人蓮花得化生。

古佛古佛來出世。諸佛緊相隨。萬祖萬祖齊赴會。同集在無生地。獨自為尊。普天下放光輝。普天下放光輝。一輪月。照須彌。一佛收圓人人都添上喜。一佛收圓人人都添上喜。

萬法皈依品第二十四

經雲。卻說萬法皈依者。萬者。是萬古流傳。法者。是法輪常轉。皈者。是皈入圓頓。一者。是一字為宗。這便是萬法皈一也。論萬法者。一法流通。皈一者。一

源流。萬法皈一者。本無分別也。本來不二。一字為宗。卻是那一字。論此一字。須彌山為筆。海水為墨。書寫加點。寫不著這一字。一字排輪。乃是古佛家風。三世諸佛。儘是一字。三宗五派。儘是一字。諸子百家。儘是一字。普天匝地。儘是一字。後有石佛收圓。儘是一字。一字源流。聖道圓明。才是萬法皈一。若離這一字。不為收圓結果。收圓了道者。萬法皈宗也。本無二字。一字流出。真如妙道。各修圓明聖寶。才赴的龍華三會。後有名佛收源。

彌陀教主萬法皈一 詩曰

彌陀生下俗衣中 全憑真寶救眾生

此寶名為諸佛母 諸佛萬祖有安身

法王佛萬法皈一 詩曰

龍華三會古道場 聖地顯出法中王

法輪轉動佛出世 真經發現總收源

三陽佛萬法皈一 詩曰

軒轅寶鏡正當陽 照耀乾坤放毫光

收源結果憑真寶 價值三千及大千

無量佛萬法皈一 詩曰

無量壽佛總收圓 恰訣牒印念真言

手中舉起降魔劍 外道天魔無處藏

皇極佛萬法皈一 詩曰

六通聖寶曉天文 洞曉陰陽萬法明

恒沙世界無不曉 龍華三會獨為尊

天元佛萬法皈一 詩曰

軒轅聖寶在當空 照徹乾坤世界明

末後一著通凡聖 收圓結果到家中

太寶佛萬法皈一 詩曰

玲瓏真寶了三乘 體透玲瓏說經文

升堂說法說萬類 經書法寶在人身

普善佛萬法皈一 詩曰

引路真寶送還鄉 末後一著了萬緣

龍華會上安身命 永續長生九品蓮

儒童佛萬法皈一 詩曰

了言真寶救殘靈 一句了言便超生

末後了言超百億 萬法收來皈一根

天真佛萬法皈一 詩曰

慧珠真寶開法門 普了三乘三教人

收圓結果龍華會 萬法皈一古天真

古佛傳留十號圓滿。又立下九品蓮台。是諸佛品位。極頭聖果。考證三乘。有福的皈家認祖。退道的撲了頑空。

九品歌

上乘上品紅梅品。上乘中品增級品。上乘下品玄級品。中乘上品永壽品。中乘中品長壽品。中乘下品續壽品。下乘上品修真品。下乘中品慧級品。下乘下品榮貴品。這便是諸佛等級。古佛設教。天真為祖。大乘為法。圓頓為門。一字為宗。乃是真正佛門也。

偈曰

一乘圓頓妙法門 見性成佛達本宗

手拿目觀參悟透 當來個個續長生

燃燈佛二十四尊。釋迦佛三十六公。彌勒佛四十八祖。七十二徒眾隨跟。

這便是八十一真人出現。一百八祖。祖揚名。各門頭收源結果。諸宗門萬法皈根。普天下諸佛集會。眾諸祖願得相逢。天元至真佛出現。

這便是達摩祖複來臨東。末後著皈家認祖。一句言普了三乘。諸佛祖傳登彼岸。掛金旗雷響一聲。才立起龍華三會。靈符至諸佛知聞。

這便是鐵樹上開花結果。鬥百寶考證三乘。虎頭山三場開選。掛榜文考選善人。白衣人登壇說法。染衣人聞法聽經。儒童佛坐朝問道。這便是。主人公返拜弓長。呆老漢憑收萬祖。三世界萬法皈宗。天盤內安身立命。都鬥宮永續長生。有真佛搭查對號。有萬祖來對合同。

這便是皇胎子三乘九品。皈圓頓一字排輪。靈山會聽佛說法。萬壽宮相伴天真。

天真古佛。萬法皈宗。一法普流通。千祖萬祖。一祖為真。一個真佛執掌乾坤。千門萬戶萬法總皈依。

金蓮開放坐無生 萬法皈依賀太平

得赴龍華諸佛喜 蓮花樂裏有安身

萬法皈依蓮花樂

祖師打個蓮花樂 來蹤去路說分明

蓮花開放心明瞭 悟性心空轉法輪

留下一部龍華卷 凡聖交參說原因

凡性本是弓長祖 家住燕南大寶村

自幼吃齋心慈善 參師訪友拜高人

翠花張姐為引進 投拜真佛法王尊

授持三皈合五戒 挑開四相見真人

晝夜看贊西來意 時時觀住定南針

忽然心地開通了 行住坐臥不放鬆

也是真空有感應 家鄉祖母見分明

自從那日金光照 金牌上面認弓長

一縱一那家鄉去 都鬥宮中見無生

老母親傳通天寶 口訣真言說的真

恰定玉訣常打坐 卷起竹簾運清風

採取先天漕溪水 潤皈蓮花放光明

西牛望月回光照 海底泥牛大轉身

蘆伯點杖開關竅 直上昆侖走中宮

響亮一聲緣人現 無生地上念真經

般若真香常普赴 慧眼睜開凡聖通

這個便是出身路 再將凡聖演一乘

下元甲子臨東土 丙子年間大法興

己巳南北亂紛紛 辛巳東西取真經

坐定中央戊己土 傳下三宗五派人

九杆八枝從新立 祖祖相傳至如今

燈燈相續何從滅 萬古千秋立法門

老祖聖中親吩咐 眾家頭續你細聽

與我刊下一副板 龍華真經祖教興

刊板印造功能大 祖師聖中見分明

祖說時刻不虧你 遇難善神護你身

立下三乘共九品 考證修行道德人

有道有德增品級 無道無德落頑空

真佛收圓憑十號 萬法皈一不二門

諸家宗門原一 千門萬戶總皈根

普駕法船來度你 船開不等後來人

收圓結果蓮花樂 一字排輪舊家風

末後天真龍華會 諸佛萬祖願相逢

經雲。卻說祖在經堂正坐。忽然信至。只見家鄉金牌一面。詔請弓長入聖回宮。有護法展開丹書。觀看分明。上寫著四句真言。準備三月清明後元神出現。清氣升坤影攝高牆。且止靜。搖落桃花遍地紛。時年未至。請赴雲宮。只聽的半虛空中笙琴細樂。幢幡寶蓋。異香滿室。天樂迎空垂光接引。請赴龍華聖會。朝見無生。祖拜謝聖意。兩淚紛紛。傳知三宗五派頭行。齊至經堂議事。祖問會頭。我入高牆止靜。久以後誰與我搬柴運水。祖問多時。無人應詔。在玄爐中煆煉金磚。懷中抱住。祖說。打個啞禪無人惺悟。良久多時。祖曰。可憐億萬人。大眾依舊呆呆。喚爾等不等不惺西來意。懷抱金磚問道遲。祖不舍慈悲。吩咐續燈張普會將口訣真言。蘆伯點杖。先傳你一分混元鑰匙。交代明白。內中閃出一人。領袖普應。祖前跪下。哀告老祖。我眾生護持祖師。鞍前馬後。殷勤辛苦。替祖代勞。開荒立教。找化人天。到傳我等點杖。祖開言便笑。吩咐我兒毋得寒心。我明傳六分點杖。男三分女三分。我還有六分大點。六分口訣。仍將西來大意。盡情暗留與你永遠相傳。祖教興流。吩咐眾等。我入高牆。遵祖之言。如我在世一般。休要爭競。你我毋得分別是非。豈意後來。眾家頭續各逞其能。誇強賣會。各自度人。又不肯同心合意。替祖闡教扶宗。儘是些不肖庸愚輩也。祖在聖中。見的分明。祖問目下是三月清明。爾等可見燕子來不曾。時有一人答應。昨天我親見燕子飛來。祖曰。三月清明祖回宮。搬柴運水有幾人。再來十轉弓長祖。搭橋對竅又相逢。弓長單等南來燕。懷抱金磚問道遲。迷子不惺西來意。祖入高牆可問誰。

偈曰

丹書詔請赴雲宮 祖傳龍華一卷經

三宗五派同搭手 刊板印行立法門

弓長祖在經堂端然正坐 忽然間知覺動祖要回宮

又只見古家鄉丹書來詔 護法神敕金牌請赴雲宮

祖待要入聖宮皈家去了 問頭行無恃靠怎立法門

留下部龍華經興隆祖教 囑咐你眾頭行都要合心

你與我同搭手刊板印造 到後來龍華會福祿無窮

進心的退心的我也知道 替祖家正法門自有功程

這一去祖還來收圓結果 久以後龍華會父子相逢

你想我展經看如同見祖 祖想你在聖中見的分明

這一來我問你誰人刊板 誰與我興祖教大有功能

祖留的龍華經後來有應 頭頂著龍華經見的天真

有真經赴龍華增級上品 無真經眾戒生怎見天真

末後著請真經龍華作證 龍華經收萬法普了三乘

頭一分祖留傳初分混沌 第二分祖留傳古佛乾坤

第三分祖留傳無生傳令 第四分祖留傳聖走家中

第五分祖留傳弓長領法 第六分祖留傳慧眼開通

第七分祖留傳聖投凡竅 第八分祖留傳景中游宮

第九分祖留傳真香普赴 第十分祖留傳戊己安身

十一分祖留傳南北展道 十二分祖留傳東西取經

十三分祖留傳三佛續度 十四分祖留傳五祖承行

十五分祖留傳蘆伯點杖 十六分祖留傳接續蓮宗

十七分祖留傳諸祖鬥寶 十八分祖留傳末劫眾生

十九分祖留傳走馬傳道 二十分祖留傳龍華相逢

二十一祖留傳法船排造 二十二祖留傳地水火風

二十三祖留傳天真收圓 二十四祖留傳萬法皈宗

天真留傳。龍華寶經。啟叩太虛空。齊來擁護。古佛法門。刻板印造。天下通行。末後一著。龍華願相逢。

十號圓滿留在經中

天圓太寶接引阿彌陀佛。

天圓太寶白雲阿彌陀佛。

天圓太寶金光阿彌陀佛。

天圓太寶無蘊子午罡佛。

天圓太寶先天阿彌陀佛。

天圓太寶圓明阿彌陀佛。

天圓太寶金蓮阿彌陀佛。

天圓太寶玉華阿彌陀佛。

天圓太寶金華阿彌陀佛。

天圓太寶龍華阿彌陀佛。

南無天圓太寶阿彌陀佛。

一報天地蓋載恩 二報日月照臨恩

三報皇王水土恩 四報父母養育恩

五報老祖親傳法 六報韋馱護法恩

七報檀那多陳供 八報八方眾善神

九報九祖生淨土 十報圓滿續長生

寶卷圓滿。不可思議。人人用心機銷唱真經。佛主先知上品。皇王聖壽萬歲。法界有情同生極樂國。

三塗八難俱離苦 四生六道盡沾恩

國界安寧兵革消 風調雨順民安樂

隨意轉念回向

南無一乘。宗無量義。真空妙有。龍華考證經伏願。經聲朗朗上徹穹蒼。佛語玲瓏。萬法齊彰。諸佛菩薩普降道場。龍華聖會古佛垂光。接引男女同到家鄉。都鬥宮內永不思凡。安身立命坐定金蓮。無生說法。目視玄關。香風圍繞。地湧金蓮。弓長祖雲。如饑得食。如渴得漿。如病得藥。如難垂光。貧兒得寶。嬰兒見娘。法船到岸。皇胎還鄉。南無天真古佛。慧眼遙觀東土男女。末劫時年無人搭救。我去臨凡。對天發願。度盡南閻九六皇胎。度得還鄉。南無無生老母。排造法船。苦海常遊。叫惺賢良。齊登彼岸。同上法船。龍華三會。古佛道場。法船圓滿同到靈山。南無地藏老母。重發誓願。十王出獄。普救存亡。一切殘靈。盡得升天。三代宗親。九祖先王。超生淨土。同赴蓮邦。集賢宮內。永不臨凡。四恩三宥。總報佛天。回向古佛。一部全章圓頓真教法門。無量南無佛祖。慈悲廣度人緣。有道皇王。國泰民安。五穀豐登。國有忠良。四夷進貢。八表來降。六國安寧。外魔消亡。頭頭總是。物物全彰。古今凡聖。地獄天堂。東西南北。不用思量。遍滿法界。九品蓮鄉。求佛懺悔。萬民平安。祖教興隆。萬古流傳。盡入龍華古道場。

三塗八難俱離苦 四生六道盡沾恩

恒沙世界顯真如 一切殘靈登彼岸

乃至真空遍法界 天下眾生煩惱盡

妙法四海廣無邊 願今回向亦如是

眾生無邊發願度 煩惱無盡從此斷

法門無量喜有學 佛道龍華得完成

真子普傳僧。續道闡宗門。天然同搭手。普應度眾生。雙林收寶偈。普化演真經。願人明聖意。木子轉法輪。辰年經出現。木馬法流通。丁醜念二日。開板立合同。青羊己卯月。經板果完成。募化諸賢聖。同共發真心。捐資成聖事。萬古注芳名。末後龍華會。個個續蓮宗。

古佛天真考證龍華寶經 卷四終

Source Colophon

Source witness: the typeset edition published online by the Taolibrary morality-book collection (善書圖書館), fascicles one through four, retrieved 2026-08-28 and converted from HTML to plain text without alteration of the scripture body. A shorter digest recension (考證龍華經) served as a comparative witness for overlapping passages. The text is UTF-8 throughout; witness lacunae are marked in the translation, not repaired in the source.

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