濟公活佛慈訓（二）

The Compassionate Teachings of Ji Gong, the Living Buddha, Volume Two (濟公活佛慈訓（二）) is the second of seven volumes of spirit-writing revelations by Ji Gong (濟公), the ragged, laughing, wine-drinking Chan monk of the Southern Song dynasty who became Yiguandao's most beloved celestial teacher. Where Volume One unfolds as a single long intervention — faith to surrender to self-knowledge — Volume Two is organized by topic: over sixty short teachings on everything from the nature of the Dao to emotional management, from the meaning of prostration to the qualifications of a sage.

Ji Gong's voice is unmistakable — warm, colloquial, intimate. He calls his disciples "my children," scolds them for fidgeting, jokes about turtles and shopping, and then without warning drops a line that stops the heart. The text preserves the oral quality of the spirit-writing sessions: questions and answers with the audience, laughter, songs, and the occasional exasperated sigh of a teacher who loves his students more than they know.

The Chinese source text is from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), c52068.htm, which states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate." This is the first English translation.

A Good Works Translation — translated from Modern Chinese for the Good Work Library by the New Tianmu Anglican Church, 2026. Tulkus Mínghuǒ (明火), Míngxīn (明心), Míngquán (明泉), and subsequent Yiguandao Translators. Gospel register. All sixty-two source sections complete (sixty-five numbered sections in translation).

1. Affinity

緣

To receive the Three Treasures, you must bring the person to the altar hall to seek the Dao — do you understand? You may not casually reveal the Three Treasures. To do so is a transgression. You must understand this!

Now, speaking of the Three Treasures — the First Treasure is ○○, is it not? The cultivation of the Three Treasures is truly extraordinary, truly beyond measure. How so? In truth, the First Treasure is the practice of Chan — the meditation school. Do you understand? You must experience it, awaken through Chan.

What is Chan? The First Treasure is the practice of the Chan school. Do not simply envy the Buddhists for holding such grand ceremonies! For keeping so many precepts — how wonderful, how wonderful!

In truth, the supreme merit of the Three Treasures already encompasses all of that. The practice of the First Treasure IS Chan! Awakening through Chan — what are you awakening to? Chan itself!

The Second Treasure is ○○, is it not? That is the chanting of the Buddha's name! Chanting the Buddha's name — that is the Pure Land school!

Is Pure Land not the chanting of the Buddha's name? The Pure Land school says that simply chanting the Buddha's name can lead to Buddhahood. And we can do it too — the cultivation of the Pure Land school. When the heart is at peace, good. When the heart is not at peace, think of chanting the Buddha's name.

But can you chant it aloud? Chant it silently in your heart — gather yourself back inward. This is the virtue of the Second Treasure's silent recitation. Is it not the same? You have already achieved the cultivation of the Pure Land school!

And the Third Treasure is ○○, is it not? That is the Tantric school. Does the Tantric school not use hand seals? Look — do we not form hand seals? Do we not?

You are stronger than them by far, my children! Have confidence in yourselves. A thousand gates and ten thousand teachings — there are many, many. But you must have confidence in yourselves!

Look — you have covered the Chan school, the Pure Land school, and the Tantric school. The Buddhist scriptures only fear that you will not use them, that you will leave them sitting on the shelf. So cultivate yourselves well. You can perfect yourselves, and you can bring all beings to completion. Do you understand? Hmm! So — are the Three Treasures important?

The Three Treasures are certainly important. But guarding your own original heart, your original nature, your conscience — that is even more important. Do you understand?

Though you have completed these three days of training, this human heart and original nature, this Buddha-heart and Buddha-nature — after the training is over, when you step back into the dazzling world, you must still hold to your Buddha-heart and conscience in how you regard others and handle affairs. Only then can you be said to have progressed, to have risen. Only then can you be called a person of depth and substance.

Do not think that studying the Buddha only happens in the altar hall, that venerating the Buddha only happens at the altar. Once you step outside the door — "We will get back to venerating the Buddha later"?

No such thing! Venerating the Buddha is a twenty-four-hour matter! Every moment of every hour, your inner heart manifests outward. Your inner heart contains this truth. Do you understand? Good! Now — let us sing.

2. Transforming Nature

化性

In truth, everyone experiences turmoil and unease in the heart — rising and falling, like waves alongside a moving ship. Sometimes your faith in the Dao rises and falls: one moment you are full of aspiration, full of gratitude, so moved you cannot contain yourself — and the next you feel powerless, helpless, defeated, unable to face anyone. This happens to everyone. It is part of the process, and it is entirely natural. With this physical body, there will certainly be times when your condition is good, and times when it is not. Sometimes you are bursting with energy and nothing tires you. Then, after a while, you wonder why you have become so sleepy, so easily fatigued. Everything that has form and appearance is like this — how much more so the spirit?

Humans are the creatures most easily influenced by their surroundings. Though this means a strong capacity to adapt, it also means a high rate of being swept away. Take the turtle, for example. The turtle is not easily influenced by its environment. Set it loose anywhere — eating or not eating, it survives just the same. It can eat garbage and still live a hundred years. Ditch or mountain forest, it has its own way of surviving. But humans are different. If you are used to eating steamed buns, then among your three meals there must be steamed buns. If you are not used to steamed buns, then you must have rice. Having habits in daily life is one thing. But when your personality acquires habits — then survival becomes very hard indeed.

Cultivating the Dao comes down to two words: "transforming nature." Not "suppressing anger." Suppressing anger breeds resentment and scatters your energy. Transforming nature means dissolving your habits — dissolving your temper, your flaws, and your ingrained personality.

3. Knocking on Heaven's Gate

叩天門

Prostration is like knocking on Heaven's gate. In that moment, there is no desire — only a heart drawing close to the Eternal Mother. The time of offering incense is given to you so that you may still your own heart and reflect on all that you have done.

The morning and evening offering of incense is not merely an offering to the Immortals and Buddhas. It is a chance to truly reflect on yourself.

To prostrate and burn incense requires a sincere heart. So prostrate with utmost sincerity — do not be careless. Bow slowly, one prostration at a time. Do not rush through it as though catching a train.

When you prostrate, your heart must be sincere. Turn the light inward. Straighten your tendons and meridians. Relax your head. Move your hands and head together. Let the strength come from your feet.

"Prostration" is not "pressing your hands." The movement of prostration has an outward reach and an inward gathering — the beginning and end are one continuous action. This is the spirit of the Way of Pervading Unity.

Prostrate with a sincere heart. The purpose of prostration is to cultivate a heart of reverence and humility. Moreover, when the posture is correct, prostration opens the meridians and benefits the body's health.

Speaking of manifestations and spiritual resonance — have you experienced manifestations? Have you felt spiritual resonance? "Yes." Everyone's conditions are different, so the things you encounter are different too. Some people find that offering tea or offering fruit is especially effective. Some find that chanting the True Scripture of Maitreya works wonders — a baby is wailing, and the moment the scripture is chanted, the baby stops! Do you have that kind of power? Others have drunk the offering tea, received the offering fruit, chanted the True Scripture of Maitreya many times — and the effect? It seems hard to see! Where does the difference lie? It depends on whether our hearts are truly sincere, whether our thoughts are pure and still. When we go out to guide people, first prostrate to the Eternal Mother. If there is no altar hall at home, it does not matter — find a clean place, face the heavens, and perform one hundred prostrations. Very simple! Do you understand?

This physical body, if it has no water to wash with, becomes very dirty. So we pray for all beings every day. After completing one hundred prostrations in the morning and evening incense, whether to add more is up to you — but I hope you can all add one thousand prostrations. Is that all right? "Yes!" When you dedicate one thousand prostrations each day, all beings are greatly comforted! Your karmic creditors dare not come looking for you!

If you pray for others every day, if you wipe their feet and change their diapers every day — will they still resent you? "No." Exactly! When you are good to others, others are good to you. Are we happy then? "Happy!"

The ritual of prostration has another function. If the disciple is sincere and the movements are correct, prostration can also help you quiet your desires and reduce your cravings.

It adjusts your breath and allows the invisible impure energies on your body to slowly withdraw. It can cleanse body and mind, and it can train you in the practice of humility and modesty.

When you prostrate, neither hurrying nor dawdling, neither too fast nor too slow — this requires sufficient cultivation of the heart and nature to achieve.

If someone is impatient, they may compress ten prostrations into five — double the speed. If someone is sluggish, they may stretch ten prostrations into twenty — too slow. The rhythm must be steady and unhurried.

Many of my older disciples dread the one thousand prostrations. After completing them, they cannot stand straight. The more they prostrate, the worse their form becomes. Your Teacher watches from the side and sighs!

Because they are old and their bodies ache, it is inevitably harder to learn. But what is hard to learn, you must learn all the more. If you can master what is hard to learn — now that is real skill.

4. True Transmission of the Heavenly Mandate

天命真傳

What is the Heavenly Mandate? The Heavenly Mandate is the continuous, undying, utterly clear and utterly pure original nature that is your very own. Every one of you is a Buddha. The Buddha sits at the crown of the heart. Within your heart there is already a Buddha. Citing scriptures and quoting classics only strengthens your conviction. The Dao assembly promotes Confucian teaching. The Doctrine of the Mean says: "What Heaven has decreed is called the nature." This Heavenly Mandate is the original substance — not a burden carried on the shoulders. What you have received is a mission: to serve as a transmitter, a lecturer, an altar master. It is a responsibility. You should act according to your station. Do not presume to be a teacher of others. Do not wield the Heavenly Mandate as a weapon, becoming arrogant and overbearing — that would be a grave error!

Everyone has the Heavenly Mandate. Everyone is equal. This Heavenly Mandate is the original nature. Because where the nature is, the person is — this is why you can hear me speak and sit here now. If the nature departs and the person deteriorates, no matter how you call out, they can neither hear nor respond. The Doctrine of the Mean says: "What Heaven has decreed is called the nature." From this you can see that the nobility of the Heavenly Mandate lies entirely in "one's own nature"!

Those who can bear the burden of "the true transmission of nature and principle" must be persons of Heavenly Mandate. And those who bear this true transmission must awaken to "the Tathagata's true meaning" and practice "the great work of non-action and non-attachment, assisting the transformation and nurturing of Heaven and Earth." Thus it is said: "The Dao threads through past and present; virtue is matched with all under Heaven." The Heavenly Mandate arises from the luminous awakening where the bodhi-mind meets its own light. The Heavenly Mandate is not a signboard to be hung up whenever someone pleases, or used to attract or intimidate others.

Furthermore, the manifestation of the Heavenly Mandate is the visible form of virtue. What it represents is the union of the human heart with the heart of Heaven — the sacred mission of the Great Vehicle's Buddha-heart: "universal compassion of shared substance, unconditioned great loving-kindness." Our White Sun Dharma Gate, receiving Heaven's mandate in accordance with the cosmic cycle, is charged with universally transmitting "the true transmission of nature and principle."

Therefore, every disciple of the White Sun who truly awakens to the true transmission of nature and principle bears the Heavenly Mandate and serves as Heaven's representative in proclaiming the teaching. And whether the Heavenly Mandate is genuine or false depends entirely on whether one has truly realized the wondrous meaning of the heart-method of awakened practice. If one has truly realized it, one will inevitably practice the unconditioned great loving-kindness and universal compassion of shared substance, and will be able to perfectly harmonize all beings and Buddhas across the three realms and ten directions!

Therefore, one who bears the Heavenly Mandate must investigate the supreme Dao of Heaven and Earth with the heart, study the legacy of the sages and worthies in person, and carry forward what came before while opening the way for what follows. Above, do not shame Heaven. Below, do not shame Earth. Outwardly, do not deceive others. Inwardly, do not deceive yourself. Through solitary watchfulness, perfect your own conduct: do not shame your parents above, your siblings below, your spouse within, or your friends without. Through ordering your household, govern your home: do not fail your nation above, your people below, your teachers without, or your own learning within. Through carrying out the Dao and serving the world, awaken yourself and awaken others. In this way, exhort the good and eliminate evil. Hold an equal heart. Practice expedient means. Transform customs and correct the human heart. Use the work of replenishing Heaven and Earth, use the correction of hearts as your teaching, practice the Dao of non-action-yet-action, and thread through the virtue of desirelessness and non-attachment. If you bear the Heavenly Mandate in this way, you may truly say it is without shame!

The Heavenly Mandate in virtue surpasses the Heavenly Mandate on a spirit-writing planchette.
The Heavenly Mandate in true cultivation surpasses the Heavenly Mandate of mere formality.
The invisible Heavenly Mandate surpasses the Heavenly Mandate of visible appearance.

The Heavenly Mandate may be true or false. But where the Dao is true and the principle is true, the Heavenly Mandate is true. The Heavenly Mandate is forever established upon truth. Cultivators, consider this carefully!

The eighteen branches are all one Heavenly Way. Do not harbor a discriminating heart. The Dao does not divide — people divide themselves. You have all committed this error. The Buddha's regulations must be kept, but keep them with agility and openness. Do not be stuck in old ways. Do not think that because something belongs to another branch, it is not the Dao! You are all brothers and sisters. You should be undivided, working together in one heart to guide and transform all beings. Think about how we cultivate the Dao — we cultivate by seeing the Dao and becoming the Dao. Is that not so? Do not divide into factions! Who is the one dividing? I hope that every one of you cultivates well.

Know this: the Heavenly Mandate and your own mandate are one. Vast, it fills the six directions; small, it is hidden in the square inch of the heart. With an unmoved and unchanging heart, respond to the myriad changes. Hold to your own principles, and all external things will dissolve with the passing moment.

The ancient sages said: "The superior person has three things to revere: first, reverence for the decree of Heaven; second, reverence for those of great virtue; third, reverence for the words of the sages." Therefore, cultivators naturally take the Heavenly Mandate as the target they follow. This is inevitable and proper. But before you revere and follow the Heavenly Mandate, you must first understand: though the Heavenly Mandate is supreme, it is also invisible. Do not follow blindly. Know this — those who claim to have the Heavenly Mandate do not necessarily have it. And those who make no such claim do not necessarily lack it. For the Heavenly Mandate is heavenly principle — the wisdom-nature of the Buddha's command.

People in the world often use every means to pursue the Heavenly Mandate, even proclaiming that they alone carry the Heavenly Mandate, while judging that others have none — or claiming that their own Heavenly Mandate is true and others' is false. From such behavior, we can see the selfishness, the ego-clinging, and the slandering that fills the human heart. Those who exalt themselves and reject others have already departed far from the Heavenly Way. What Heavenly Mandate can they claim?

Therefore, when cultivators hear that only this particular gate, only this particular person possesses the Heavenly Mandate, that only they are the true and authentic lineage — at that moment, do not follow blindly. Use wisdom and discerning eyes to examine it clearly. The Doctrine of the Mean says: "What Heaven has decreed is called the nature; to follow the nature is called the Dao; to cultivate the Dao is called teaching." Therefore, the Heavenly Mandate is, for one who follows their nature and cultivates the Dao, the dignified name given when "mortal destiny" is elevated to "sacred destiny." In truth, the real meaning of revering the Heavenly Mandate is to revere the actual moral virtue that represents heavenly principle — not to blindly worship a "Heavenly Mandate signboard"!

The transmission of the Heavenly Mandate is the responsibility of every person. Generation after generation, year after year, it must be passed on and never broken. Because without this Heavenly Mandate, Heaven will fall into disorder, Earth will fall into disorder, people will fall into disorder. Only when this Heavenly Mandate flows broadly and correctly will everyone be at peace, and all people be able to share in its radiance.

This Heavenly Mandate is transmitted not only in Heaven, not only in the human world — it flows as one throughout all. It is not borne by one person alone. Thousands and tens of thousands must bear it together. The mission does not belong to any one individual — everyone has a mission! The only question is how to lead and how to bring it to greater perfection.

In your declaration, you say: "In the final great matter, may we clearly understand and together repay [Heaven's] grace." What is the "final great matter"? It is your great matter of life and death. Have you understood yourself? After the four elements scatter, who is that? Do you understand? In the final age, to illuminate your own original heart, in this time of gathering and returning — where there is life and death, there is duality. The original substance is singular and unique. Turn the light inward. The Bodhisattva of Self-Mastery stands before you right now. Gather back your outward-chasing heart. Remove all impurities. Not a single thread clinging. Return to your old home. Come face to face with the Mother.

When people grow old, they become confused and muddled — because they do not understand clearly. When the heart is not bright, it is dark. Clinging to delusion and wandering thoughts creates interference, and so one departs from the Dao and becomes confused. Your Elder, at ninety years of age, was a person of clarity — lucid and fully aware. The difference between delusion and awakening lies precisely here.

Cultivating the Dao requires wisdom. The Dao and organized religion are not the same. The moment there is an organization, a group with personnel, a registered entity with a signboard — it is no longer the Dao. When you give rise to scheming thoughts, you have already been ensnared by the worldly concerns of favor, fame, profit, and power. You have already deviated — far from the Dao! If you lack this wisdom and this independence of mind, then as a leader, the moment you face a test, you fail. And then no one respects you. You do not understand the Dao, you have no virtue — naturally disputes arise. You should reflect deeply, turn the light inward. Once a person is beguiled by power, once they lose themselves, their actions can no longer accord with reason and propriety.

One golden thread, connecting what came before with what comes after — this is what you must guard. Without the Teacher Father and Teacher Mother, without the Elder, without the transmitters, there would be none of you. When you drink water, remember the source! Distinguish clearly between heavenly principle and human sentiment. The true transmission of the Heavenly Mandate, the continuation of true principle, the wondrous function of the true Dao — all are impartial and without self-interest. The Heavenly Way has no favorites. Only with benevolent virtue as the foundation can you uphold the community, transform violence into harmony, and bring about the Great Harmony under Heaven.

Therefore: only with the Dao can you bear the mission. Only by cultivating virtue can you carry out Heaven's work. If you cling to personal favor and selfish motives, if you act on your own authority, if you traffic in petty kindnesses and clever flattery, if you walk the crooked path of human sentiment — your Heavenly Mandate will naturally depart from your original heart, and your mission will be impossible to fulfill. You must understand this!

The great Dao is without partiality. It supports only virtue. If a single thought of greed or anger arises, a million demonic obstacles open wide. My children! If you wish to struggle for power, to covet fame, profit, and status — you will lose the bodhi-heart. This is the human heart, the deviant heart causing trouble, and it wastes all your hard labor in the Dao assembly! Because where there is a goal, there is suffering. Only selfless, fearless, purposeless sacrifice will yield a true reward. Therefore: it is precisely through selflessness that one achieves one's truest self. Accomplishing the work without claiming credit — only this is the breadth of heart a leader should possess.

If everyone could hold a compassionate heart, a heart of forbearance, to guide the lost and embrace all things — you yielding to me, I yielding to you, everyone in gentle harmony — then the entire Dao assembly would naturally be filled with the warmth of the Dao. Your Teacher hopes that all transmitters will not divide into factions. Be of one heart and one virtue. Put yourself last and you will find yourself first. Do not presume to be a teacher of others or a leader of others. Respect yourself, treasure yourself, love yourself, and act on your own initiative. Only then can the beginning and the end be one.

Those in front lead by virtue, guiding without commanding, strict without being harsh, dignified without being fierce. If your virtue is sufficient, all will naturally gather without being led. And those who follow? Follow the rules and customs, speak boldly in counsel, assist — see the principle clearly, and let front and back be of one heart. Who says yellow earth cannot become gold!

To carry out the work of Heaven, hold a heart that is fair and utterly sincere. If each place divides into further factions, attaching to self and other — then you have departed far from the Dao, and the Heavenly Mandate will leave you. You have deviated. You have lost the Mandate. You cannot open the way. Not only have you harmed yourself, but you have dragged others down with you. Is this not a compounded transgression that you must bear alone? My children! Understand these stakes, and never treat the Heavenly Mandate lightly!

Do you know where the world's stability lies? In whom? In those of great virtue and high standing. In those with a heart for carrying out the Dao, with a heart for guiding and transforming all beings. The stronger your heart, the stronger your mission. If you go through the motions, Heaven will not dare entrust the mission to you! Among cultivators, there are thousands and thousands — but how many are truly bearing the mission? Are you merely following the crowd, wave after wave? Are you going to be a helmsman, a captain — or merely drifting with the current, blown east and west? This is entirely your own choice. Stop drifting with the world!

Every one of you is bound to the lives of tens of thousands of beings. At every Dao assembly where conditions have ripened, your Teacher redirects those beings and places them in your hands for you to care for. Your Teacher need only look at your results to know how much heart you have invested in watering and raising the young seedlings.

5. What Is the Dao?

道是什麼

The Dao itself is not easy to understand. The substance of the Dao cannot be seen, cannot be heard, cannot be touched. It is truly not easy to find! But in truth, the Dao is not hard to find — we have overlooked it by searching outward. Whether by habit or by appearance, we always seek outward, and that is where the trouble lies. If you could truly and honestly not forget to search inward, there would certainly be results. In the end, you would certainly find what you seek.

The Dao can give a person inner peace and tranquility. It is humanity's most essential need, and the greatest support a person has in this world. If only you believe in it, if only you affirm it, it can bring forth boundless power, boundless radiance. What a pity that so many people abandon the root and chase after the branches, seeking outward without ceasing, never knowing that the Dao lies in turning around and looking at "this" within yourself.

The Dao is immeasurably great. But from what place do you reveal the Dao's supreme virtue? Not by running around boasting or arguing with others — but by learning, from the heart, to be humble. Learning to lower your heart and set yourself beneath others. Learning to respect others.

The Dao is originally free from discrimination, free from duality, free from good and evil — purely the self-nature of heavenly principle.

Let me ask you: what is the Dao? "The Dao is the mother of all things. The Dao is the beginning of Heaven and Earth." Then is the beginning of your life not the Dao? "Yes — the moment my heart began to stir, that was the Dao." And when did your heart first stir? "It must have begun when I was born!"

Let me ask you again: at that time, did you know what the Dao was? "No." But now you know, do you not? It turns out that from the moment a person is born and the heart begins to stir, the Dao is already there. It is not that the Dao only appears after you have sought it.

"Seeking" is the seeking of "turning inward and seeking within yourself." So what have you come today to learn? To recognize that very first instant when your heart stirred at the beginning of your life — the "Dao." Have you learned it? "Yes!" Everything shared today is good. Good truth.

In fact, the Dao cannot be spoken. The Dao is something you experience. If you can experience it, if you receive it with your heart, then you understand what the Dao is. Because your perspective comes from a different environment, and different perspectives lead to different directions of study, and different directions lead to different understandings of the Dao. Take that song you just sang — why did your Teacher wait until you finished singing before appearing? What was that song called? "Love Fills the Earth." Is your heart filled with love? Filled to the brim, or just a little? Class leader, come and tell us — when you are filled with love, what kind of attitude do you show? What kind of words come out of your mouth? "The heart becomes level." Is that right? Why are you tired? In a foreign land, far from home, just to put food on the table, you cannot help but give — give your time, your labor, give everything. All for this physical body. But today you have come, and what you have come for is your true master, your original and authentic Dao. You feel that coming here is somehow different. Has it been worth the weariness? "Yes!"

Right now, what your Teacher is receiving is the thought of every person here. Every person's thought is clean and pure. And so your hearts right now are level and your energy is harmonious. Harmonious energy — not disharmonious! Only when the heart is level and the energy harmonious can the body be healthy, without this aching and that aching. Our human bodies exist within the five elements — metal, wood, water, fire, earth — and these directly affect the circulation of energy and blood throughout the entire body. When energy does not flow, there is pain. When there is pain, the tendons ache. When the body misbehaves, you fall ill. All things arise from the heart. All things are extinguished by the heart. When ten thousand thoughts are stilled, the heart is naturally at peace.

Making mistakes is all right. Correct them on the spot and you are set right. The point is: if you still do not know to correct them right away, one mistake piling upon another — that is truly serious!

The rest of the lyrics are for you humans to compose. Now it is time for the unity of Heaven and humanity! Because your Teacher's opportunities to come are drawing to a close! "Set loose upon Heaven and Earth — immeasurable." Well said. It is boundless, beyond all edges.

Remember this: the higher the heavenly office, the heavier the responsibility. Supporting power, every kind of power, every good power, the power to help others be reborn — it is immeasurable. But when you turn back to yourself, if you do not play your role well today, if you think only of yourself, your scope will shrink. When it shrinks to a single point, will there still be supporting power? "No."

Today we are learning to put ourselves second at all times. Put the matter at hand first — the matter of helping others, the matter of benefiting your family. That is walking the Dao. That is putting the Dao you have learned into practice. Do you understand? If the beings before your eyes are what you think of today, your scope is vast. If yourself is what you think of today, your scope is small.

So — first, understand yourself. You are extraordinarily fortunate. Come, raise both hands and move them about. Can you move them freely? Pat the person beside you on the shoulder and say, "It is wonderful to know you." Come, smile at each other. Smile for real!

Now, coming to the altar hall, face your own Buddha. Every person is a Buddha, and so with compassionate brows and kindly eyes — imagine the supporting power! But when you think only of yourself, when you are angry — is that not the ugliest sight? You look like a demon! Is that not so? So should you have anger? You need anger — otherwise you would have no strength! Is that not right? Should you get angry? "No!" Good — everyone's response is excellent! Our human life is short and impermanent. This second cannot guarantee the next will be safe — especially now, when the world is in upheaval. So remember this, and respond quickly. If you can say it, you must be able to change.

"To cultivate" means "to change." You have already taken the first step on the path of cultivation. You have not come today for nothing! So just now you moved your hands, correct? Now move your feet. This is very important — they can carry you to every corner of the world, to every place you want to go. Including shopping, including playing video games, including every kind of eating and drinking and entertainment. But do any of these benefit your feet? You are only wasting your own strength. Today, with feet that can move freely — is that not something? Be grateful! Because many people cannot walk to the altar hall. They can only make it downstairs. And so we should send forth a compassion toward all beings. The more compassion you have, the further you advance. You are being more compassionate to yourself — you are not being compassionate to others. You will forget yourself. You will live more happily, more meaningfully.

Good. Move your head around. Stiff? "Stiff!" Because you do not exercise enough! Is that not right? Take this opportunity and move around. Turn left and right, forward and back. Hey — do not rotate! Rotating is easy to twist something. Especially if you usually play video games or work at a computer — absolutely do not rotate. One rotation and you will pull something. Left and right, forward and back, stretch the tendons. Does it feel good? Others wish they could move and cannot. Now, move your brain. See? Moving the brain makes you laugh! Laughter is welcoming the God of Joy. Laughter is inviting more Gods of Joy. Do you want to laugh? "Yes!"

But you cannot just laugh at random! Laughing at random outside is dangerous these days. So laugh appropriately. At least three big laughs a day — is that not right? Good health is something you create for yourself. So everything is moving freely, correct? Move your waist around. Whatever movement you make, if you do it earnestly, you will get a different harvest.

Listen to every lesson — if you listen with your heart, you will receive a different harvest. The same principle. Sitting here may be hard, but you still sit. Why? For the sake of face, for the sake of your word. And some people start reviewing the Three Treasures the moment they get off the car — this is not permitted! Do not be nervous. The Three Treasures are already on your person. Remember: you should not review the Three Treasures when the Buddha lamp has not been lit. Your Teacher sees this and is terrified!

All right. Move your waist, stretch, let it loosen up — it will be easier to sit afterward. Move your feet a little too, or the dampness will settle. Good! Everything is moving freely, is it not? Be grateful. Hold a heart of gratitude. All right — now your feet are sore too. Sit down.

Today your Teacher wants to leave a very long teaching. Very long! I do not want you to be too relaxed anymore. Long, to give you depth. To make it limitless.

There are two kinds of health — physical health and mental health. All right, those with good physical health, raise your hand. Be brave! Yes is yes, no is no — your Teacher does not like your wishy-washy hesitation! Those with physical health, lower your hands. Those with mental health, raise your hand — your heart, is your heart healthy? Raise your hand. Do not doubt yourself.

What you see, what you hear, what you feel — all of these are the realm of form. Your Teacher comes and goes freely! It is not because you are afraid or not afraid that your Teacher comes or does not come. It is because the timing of Heaven, the advantage of Earth, and the harmony of people must all align. The key is the timing of Heaven. If you do not seize the moment — one chance, one turn of fortune — do you understand? Today you have this human body. If you do not cherish it, once this opportunity passes, do you think you can obtain a human body again? Seek the Dao again? Hear such good truth again? Is that even possible? "No." Your Teacher comes to the human world, in the union of Heaven and humanity, through this kind of divine teaching — it is not easy. Because the timing of Heaven is not the same, the turn of fortune is not the same. Why? Because human hearts have changed. No matter how many manifestations you receive, you do not treasure them. Have you heard the saying? "What is rare is precious." We meet like this and it becomes routine — too ordinary! "But over time, the feelings only grow deeper." Correct! That is the human way. When your Teacher does not borrow a body, it does not mean I am not here. Do you understand?

6. The Dao Follows Nature

道法自然

The Dao is in daily life. The Dao is cultivated from the ordinary. Cultivate this heart of yours — do not let it rise and fall too wildly. Do not let your desires grow too heavy. Do not let your temper burn too high. Correct your faults and dissolve your temper.

Cultivate yourself. Be honest and simple. When it is time to sleep, sleep with a focused mind — do not think about this and that. Think too much and you cannot sleep. Fall ill and whom do you blame? Blame yourself! Do not eat until you are completely full — just as in all things, we should always leave room. Leave room for yourself. Leave room for others. Is that not right? In speech, leave room. In action, leave room. Why? At New Year, you like to say "May you have abundance year after year." Why abundance? Is abundance not like savings that never run out? When we cultivate the Dao, we must accumulate merit and nurture inner virtue. Today you give someone a second chance, and tomorrow others will treat you the same way. Is that not so? Today if your words to others are too harsh, if your actions are too extreme — there will be consequences. Is that not cause and effect?

When we cultivate the Dao and cultivate the heart, so many people live together — each with their own personality, each from a different background, even speaking different languages. Our cultivation of ourselves is the cultivation of harmonizing with others. How to act appropriately. How to bring satisfaction. With so many people around you, how do you manage? You cannot always believe that you are right and everyone else is wrong. Think about what your Teacher has said: cultivating the Dao means cultivating your own temper and faults. When there is something you do not understand, you must be able to accept the opinions of others. As the old saying goes: "Honest counsel is hard on the ears." When someone gives you advice from the heart, accept it. Ask yourself: have I truly done well? If not, then I will change. Among the ancient sages and worthies, which one did not change? They changed until they had no faults left — only then could they become sages and worthies, Immortals and Buddhas.

You must cultivate yourselves. Learn the spirit of the Immortals and Buddhas. Learn from your Teacher — learn to be a little Ji Gong. Change slowly. Bit by bit, from the smallest places. As long as you are willing to change, Heaven will never look down on you.

Those who serve at the altar must learn in every direction. An altar worker must have experience. Whatever the task, you must try it. Whatever the problem, you must know how to solve it. Whatever the ceremony, you must know it. Be capable in all things. A worker who is capable in all things can achieve great merit from a humble station — do not think that those who earn merit always stand at the front. Without the people behind pushing, how would those at the front get there? All disputes, all tests, all good and evil, all right and wrong — Heaven sees it all with perfect clarity. When you are hurt, when your heart is in pain, what good is blaming Heaven or resenting others? Can that solve anything? Open your heart. Think about Heaven’s virtue. How many people point at Heaven and curse: "Heaven is unjust! Heaven is unfair!" — and has Heaven ever sent a thunderbolt to strike them down? "No." Then why do you bicker and calculate so? Is it not said: "Follow the model of Heaven, take the pattern of Earth"?

Heaven’s virtue is precisely this — have you learned it? No matter how much anyone curses, they curse only the physical body, the false shell. They cannot touch the true master within. What is there to be angry about? What is there to calculate? What is there to be sad about? Once you think it through, is it not that simple? Everyone lives for a single breath — and when that breath cannot be won, one cannot swallow the indignity. Then heavenly principle and the human heart go to war within you. Heavenly principle says: "Let it go." The human heart says: "How can this be! He has insulted my dignity — I cannot let this rest!" The war between heavenly principle and the human heart is agonizing — "Heaven strikes with thunder and lightning" is exactly what this means. Every matter must be handled differently, and whether you bring it to completion is what matters most. Handle it well and people say you are good. Handle it poorly and people say you lack experience — so you must seek experience. In the process of gaining experience there will be successes and failures. To learn from your failures — that is truly remarkable. Do not fear failure. Do not fear setbacks. Still less fear tests. Without these, where would achievement come from? Where would success come from? Among the ancient sages and Immortal Buddhas, which one never stumbled? They all stumbled and rose again — that is what makes them sages and Immortal Buddhas.

Every person carries much bitterness, many doubts, much pain. These bitter things, painful things, and doubts must be answered by yourself. Opportunities must be sought by yourself. Goals must be advanced toward by yourself. Do you understand? If you have a doubt and you do not walk toward it, do not ask, do not think — that doubt will remain a doubt forever, unchanged, still a doubt. This is not some great problem. It is a matter of individual cultivation, individual attainment.

Your duty is to transform the people around you. There are many methods of transformation. Take the Lord of Law and Discipline — his love is so fierce it pains him when his children do not grow, and he wants to discipline every one of them. But the Ancient Buddha of the Southern Sea uses gentle and tender words to open your heart. Your Teacher uses both the soft and the hard. If you are not moved, then so be it — your Teacher has no other way! But the method you should learn is different. You had best learn from the Ancient Buddha, because you are human beings. A human being who wants to move another human being cannot be too hard. Though you may have extraordinary aspirations, the people you face are ordinary. Therefore your tone must be kind, your heart must be sincere, your resolve must be firm. Only then will people accept you.

My children, what must be done, do it. What must not be done, do not touch it. To know that something is wrong and still do it — that is unacceptable. Once you have done such a thing, you can never hold your head up before others. You have no face to see your parents. No face to see your Teacher. Because your heart will be uneasy. So when you know it is wrong, do not do it. To be a person is to be upright and honorable, to walk with your head held high. Choose the good and hold to it stubbornly. What is good, we do. What is not good, nothing in the world could make us touch it. This sense of integrity, this moral discipline — never let them be destroyed.

There is a saying: the Dao is cultivated in daily life. Is that not so? Then walking, standing, sitting, and lying down ARE our daily life — and walking, standing, sitting, and lying down are also a discipline of cultivating the Dao. Can you see it? Walking is movement. Standing is stability. Sitting is stillness. Lying down is emptiness. On the path of cultivation and service, "walking" — for today’s White Sun messengers — holds a position of great importance. There is a saying: "Rabbit legs, turtle face" — be swift to move but thick-skinned in the face of rejection. Let me ask you: when you go to visit a fellow disciple or bring someone to the Dao, what must you prepare in advance? When you visit a household, should you not first understand that family? Why are you visiting? What is the starting point? What is the goal? To visit a fellow disciple is to show care — to be friendly, to draw close, to make them feel a sense of warmth, so they will naturally come to the altar hall often. Is that not so? "Yes." But will they certainly come to the altar hall? When you visit to nurture someone, does it mean that only if they come to the altar hall have you succeeded? If they do not come, have you failed — is that how it works? You say you are going to care for them, but let me ask: what kind of caring is this? Is it that the moment you arrive at their home, you begin lecturing nonstop about the great principles of life, telling them they never come to the altar hall and that is why they face all these confusions and obstacles, they never come and that is why their karmic debts have caught up with them, now everything is going wrong — smooth tests, adverse tests, upside-down tests, all at once? Is that how you visit people? Is that how you nurture them?

What does it really mean to care? Today, when someone has encountered trouble and their heart is heavy with suffering, when they feel wronged and their pain is too deep to speak of — that is what it means to suffer. Is that not right? Perhaps this person’s family does not understand them. Then this visit to nurture them should put listening at the center. Listen to their suffering. Let them pour out their bitterness. Slowly, they will feel that you are someone who can truly hear their pain, that your concern for them is genuine. Do you understand?

Today, as disciples of the White Sun, as disciples of Yiguandao, do you not have a responsibility to protect the reputation and good name of this community? But when should you not be too zealous in doing so? For example, suppose I come to visit you, and we both know the good qualities of a certain senior disciple — of course we should praise them, speak well of them. That is proper. But when you know a certain senior disciple’s shortcomings — it would be better if you did not speak of them at all. Yet sometimes, in order to protect the community’s reputation, you say you do not know this person, this person is not from your altar hall. Saying such things makes you appear disloyal and unrighteous. Do you understand?

Today the Great Dao is everywhere. Fellow disciples are all around you. Walk down the street, look around — they are nearly everywhere. If you have this feeling, it means you understand the importance of vigilance, of maintaining your composure at all times, of watching your own words and conduct. But sometimes, when you go to a certain place and meet people who are not from your own altar hall — they are from another community, you have never seen them, you do not know them, unfamiliar faces, and you do not even know they are fellow disciples — in that moment, will you think "No one knows me here, so my words and conduct can be careless"? Will you?

7. Cultivation of the Three Treasures

三寶修持

For those who aspire to the Dao, the practice of "guarding the Mysterious Pass" is the cornerstone of cultivation. Guarding the Mysterious Pass does not refer exclusively to sitting meditation or entering dhyana. Rather, in walking, standing, sitting, and lying down, one constantly gathers body and mind, holds the attention forward, keeps the mind on the Mysterious Pass, thought after thought without departing, in unbroken continuity. When you draw the heart back to the Mysterious Pass, wayward thoughts and delusions cannot arise. Every thought that issues from the Mysterious Pass is a right thought — a thought of compassion, a thought of joyful giving, a thought of wisdom. Gently raise your attention to the Mysterious Pass, and then use the Mysterious Pass to listen, to see, to respond to all things. In this way, you and your Teacher may seal heart to heart.

Silently recite the Five-Character Mantra in the heart. Recite it with the Heavenly Heart — the Mysterious Pass. This practice can be carried to the ends of the earth, to any place, at any time. Walking, standing, sitting, lying down — you can always recite silently. While strolling, while idle, while working, while sleeping — you can always recite silently. This is the simplest, most convenient method of gathering the mind. All afflictions, all delusions — these are the real calamities. To silently recite the Five-Character Mantra is not to seek the Pure Land outside yourself, but to give birth to the Pure Land within. Use your own-nature altar hall. Offer your own-nature heart-incense. Chant the wordless true scripture — guard the Mysterious Pass.

If a person can regularly "guard the Mysterious Pass" in daily life, an energy of peace and harmony will naturally bring about the arising of good causes and conditions.

My children, if you do not begin working on your own inner heart, it will be too late. Quickly! Quickly establish the formless altar hall of your own heart. Quickly! Quickly establish the formless altar hall of your own nature. Let us cultivate the Dao right here, in the altar hall of our own hearts, in the sacred ground of our own nature! In all things, do not be too busy. Leave a little time to gather the heart. Use the Three Treasures often, and I guarantee your cultivation will be filled with Dharma joy and progress!

The Living Buddha Teacher once taught a method of heart-tuning at Lingyin Temple. The general idea is: when you are burdened by worries or pressure, hold your hands in the ritual mudra at your chest. Close your eyes eighty percent, open twenty percent. Press the tongue to the roof of the mouth. Keep your attention on the Mysterious Pass. On the inhale, silently recite the first character of the mantra. On the exhale, silently recite the remaining four characters. Imagine the breath entering and leaving through the Mysterious Pass. Before sleep, use this same method for self-reflection. But do not practice too long — ten to fifteen minutes — or it will become a stubborn emptiness.

Note: The Teacher calls this use of the Three Treasures "heart-tuning."

With focused attention, observe the breath. On the inhale, visualize the breath being drawn in through the Mysterious Pass. On the exhale, let it flow out through the Mysterious Pass. On the inhale, recite the true scripture. On the exhale, recite it once.

You may recite the true scripture once per breath, or one character per breath — either is acceptable. In our Way, this is called the True Person’s Quiet Sitting. The Dao follows nature. Let the heart be level and the energy harmonious. When sitting, the body should be natural. The spine should be straight. The eyes should naturally close eighty percent. The tongue should rest against the roof of the mouth. Both shoulders should relax and drop. Naturally, the energy will sink to the elixir field. With both eyes guarding the Mysterious Pass — the True Person’s Quiet Sitting. The heart level, the energy harmonious. Both eyes guarding the aperture of the Mysterious Pass. This is called the True Person’s Quiet Sitting.

The True Person’s Quiet Sitting — how does one sit? At every hour of the day, moment by moment, turn the light back inward and reflect. With both eyes guarding the Mysterious Pass, eyes closed eighty percent and open twenty percent, gaze at the place our Enlightened Teacher pointed out. Do not think of good. Do not think of evil. This is what is called the True Person’s Quiet Sitting. If in walking, standing, sitting, and lying down you can guard the ground of the True Person, you will never depart from your original nature.
If the heart cannot center itself on a single point, nothing can be accomplished. If it can center on a single point, nothing cannot be accomplished. If you can make your original nature the master of yourself, you can govern yourself, and in all things you will find balance.

At every moment, keep the thoughts unified. Do not think of good. Do not think of evil. Do not cling. Silently recite the Five-Character Mantra at all times. When you have a free moment, use the Three Treasures.

The Three Treasures heart-method that your Teacher has transmitted to you — is it meant to guard against thieves? Use the Three Treasures at every hour. Set down the love, the pain, the afflictions of this human world. When debts are cleared and virtue is established, you will gradually draw near to the Immortals and Buddhas.

To purify the mouth, you must also purify the heart. Sweep away all the filth — all greed, anger, ignorance, and desire. When you see others do wrong, thank Heaven for letting you see a cautionary example. When you see others do well, thank Heaven for letting you see a model to emulate. Truly cleanse the thoughts of the inner heart. At every moment, do not depart from your Buddha-nature. Do not cling to love, fame, or profit. At every moment, keep the Three Treasures in your heart.

Resolve firmly to change your past errors. Single-mindedly, with all your will, change yourself. At every moment, use the Three Treasures to chase away the thieves within your body: greed, anger, and ignorance.

My children, in your leisure, remember this above all: constantly quiet the heart and silently guard the Mysterious Pass. Neither floating nor agitated. Let the energy settle to the elixir field.

The Three Treasures ARE the Dharma gate. Yet you do not know how to use them! You only think to use the Three Treasures when disaster strikes. But in ordinary times, you should already be using them to cultivate the heart and refine the nature. Recite often, and you will have a resonance with Patriarch Maitreya and with your Teacher. When you encounter difficulty, the resonance will come swiftly.

Those who do not use the Three Treasures before sleep, raise your hand. No one raises a hand. Good — you have all made progress. When your Teacher says these things, it is called a reminder of love. If you are already doing it, continue. If you are not, take encouragement.

If you wish to practice quiet sitting, you already possess a secret more powerful than theirs. They sit there every day, doing nothing but meditating. But you can work AND sit quietly at the same time — and that is your secret: "Both eyes guard the Mysterious Pass, and yet you can still do your work." Two people guarding one piece of earth. The central earth of wu and ji. "Only when both can guard the central earth can you see your nature." Not like their style of sitting in meditation. You can cultivate external merit and refine internal virtue. Practice long enough, and naturally you will reach the state. You will be able to still the heart and harmonize the energy. Not a single scripture teaches us to sit in meditation doing nothing.

The benefits and wonders of the Three Treasures are beyond counting, but you must apply them in daily life, use them on yourself. When the heart is not at peace, recite the Five-Character Mantra. When you have a problem and cannot settle down, recite the Five-Character Mantra — and marvelous wisdom will arise. When you are lost, you should pay respects — that is, ask yourself, reflect on yourself: why has this problem arisen? Find the root first, then resolve it. That is marvelous wisdom.

How does one master the self?

First: stay calm. This does not happen all at once. It takes gradual effort and practice.

Second: guard the Mysterious Pass with the mind.

Third: in all things, consider it your own fault — and therefore, use the Three Treasures.

Fourth: put yourself in the other person’s shoes.

Fifth: the law of substitution — neither rushing nor dawdling, achieve the Middle Way.

Sixth: seek within yourself. In all things, think first — examine carefully whether the fault is your own.
We are in the final age. If you have no assurance now, how can you cultivate and serve the Dao in what lies ahead? From this moment on, your heart-nature must rise! All the comparing, all the taking sides between self and other — let it go! If you are spinning in personal conflicts, then what are you cultivating? What are you serving? All you see is others\u2019 faults. This is why I say: cultivating the Dao and serving the Dao means forming good bonds with people, not resentful ones. When the heart gives rise to hatred, you have formed an evil bond! So every person must rise. No one can do this in your place.

The Second Treasure — the mantra — recite it in urgent times, and recite it also in peaceful times. But most importantly: put it into practice! When every thought is like an Immortal or Buddha, the demons can do nothing to you! When every thought is the Buddha-heart, there is no private self. Without the private self, there is no greed. And then what is there to cling to? What is there to hate? Walk firmly on the ground and put it into practice!

Very naturally, one inhale, one exhale — the Dao IS this breathing. It is not some visible form sitting there in meditation. When you enter the hall with both eyes guarding the Mysterious Pass, gathering your thoughts, collecting your mind, not letting the monkey-mind and horse-will run outward — at that moment, in that instant, right there and then — that IS the Dao! Where are the Immortals? Where is Heaven? They are in your hearts!

The Three Treasures heart-method, used in daily life,
Cultivating heart and refining nature, restoring the original face.
Do not cast this treasure behind you —
Do not betray Heaven\u2019s grace in spreading the Dao far and wide.

My children! Let us examine ourselves. In your daily life, in every movement and every thought, in every step of the foot and lift of the hand — have you committed errors? The moment a thought stirs, the entire life transforms.

Reflect on yourself: when you open your mouth, do you speak gossip and slander? Reflect on yourself: does every word that leaves your lips embody the Dao? At the repentance class, crying and sobbing, the more you repent the more confused you become — what use is that? This makes your Teacher\u2019s heart ache.

Turn off the lights. Let the heart settle into stillness. Guard the Mysterious Pass. Do you see anything? Hold it in your heart and look carefully. If the heart cannot settle into stillness, you will not see anything. Before you, there is a ball of light. The stiller the heart, the more naturally you will be able to see the world to come. At that time, rising up from the sea — that is flood. Let the heart settle even deeper, and you will be able to see the eighty-one trials. Turn on the lights. My children, did you see the vision of the eighty-one trials? Those who saw it, stand and speak.

Someone said to your Teacher: "Teacher! I could not see clearly just now!" Very well. Turn off the lights again. No matter what you see, keep reciting the Five-Character Mantra. My children, have you calmed down a little more? What do you see?

Transmitter Lin asks: "Teacher, when the great calamity comes, what work should we carry out?"

First: a person must know how to be still.

Second: recite scripture, study scripture. You can see that each of you still has fear in your heart! Your concentration is not yet enough. In stillness, the thoughts must not wander freely. At that time, you must control your own thoughts, control your own desires.

Third: each of you should understand by now! "Use the Three Treasures heart-method for cultivation." That\u2019s right!

What else do you want to ask your Teacher?

"Teacher, when the battle between Buddha and Mara intensifies, how do we subdue our own karmic force?"

Your Teacher says: only by using the Three Treasures. But here, your Teacher will not discuss cause and effect with you. Each person has their own karmic threads. Each person must resolve their own. I trust that each of you is now at peace, no longer in confusion.

Editorial note: During the training text at this Dharma assembly, the Teacher borrowed a medium to appear in person and asked the disciples to gaze at the Buddha lamp while using the Three Treasures to guard the Mysterious Pass and silently recite the true scripture. The Teacher then caused all the disciples present to see a vision of the end-times calamity as confirmation. Normally when the Living Buddha Teacher descends to the altar during an assembly, he compassionately teaches us to cultivate and serve the Dao, and rarely speaks of manifestations. This is the only occasion where the Teacher demonstrated a manifestation during an assembly. The Teacher first directed all disciples to gaze at the Buddha lamp so that their hearts would return to single-pointed focus. But because each person\u2019s thoughts still wandered, the Teacher directed them to silently recite the true scripture. When each person\u2019s heart returned to single-pointed purity and stillness, the Teacher manifested the vision of the end-times calamity for all present, as a warning. He made clear that when the end-times calamity arrives, one must use the Three Treasures for cultivation, and must not be afraid or panicked.
Do you want to appreciate the moon? "Yes!" Has the moon come out? "Not yet." The moon is always there. It is always present. It is only that you cannot see it! Do you want to appreciate the moon? "Yes!" Your enthusiasm is so low — how is your Teacher supposed to invite the moon to come out? Do you want to? "Yes!" The brothers want to very much. Sisters, do you want to? "Yes!" Do you? "Yes!" Very well! Then let us turn off the lights for a moment. Guard the Mysterious Pass properly! In a moment, the moon will appear!

Quiet your hearts! Is anyone going to step outside and check whether the moon has come out? (At this point, a sister says she will go.) Do you all think what your Teacher says is so simple? Silence surpasses sound, does it not? Today, appreciating the moon means appreciating the moon above your own heart. Have you seen it? When the heart is round, the moon is round. When the heart has a gap, the moon is not round! All right, turn on the lights. Your practice is not deep enough yet. You could sit until late at night. Has your heart opened? "Yes." Have the strings loosened? "Yes." So — do you know how to use the Three Treasures? "Yes!" Just now, while guarding the Mysterious Pass, did anyone guard it all the way to sleep?

Editorial note: This was a three-day Dharma assembly organized once a year by the Fa Yi group for young disciples. Most of the young participants were children of transmitters, lecturers, and altar masters. The Living Buddha Teacher first taught the young disciples to use the Three Treasures, then continued with the teaching. The Teacher first used the Three Treasures to subdue the disciples\u2019 deluded minds, so that the compassionate instruction that followed could be heard and deeply understood by the young disciples.

Transmitter Chen asks: "How should one guard the Mysterious Pass properly — what is the standard?"

Your Teacher says: just guard it with both eyes! (Guard this place?) Of course it is that place — where else? The tip of the nose! (Then is the whole mind and will focused on this spot?) Of course it is here. But you must observe the nose! To guard the Mysterious Pass with both eyes means to observe the Mysterious Pass, correct? But you must use the nose to observe the nose! (Both eyes looking at this spot?) Yes! Twenty percent open, eighty percent closed. (Looking at this spot, and then the mind and will guarding within?) Correct! Correct! (And in the end, is it the same?) Of course it must be natural! Perfectly natural! (Should one use force?) No! No force needed. (Thank you, Teacher, for your compassion.) Good! Good!

When you settle into stillness with hands in the ritual mudra and both eyes guarding the Mysterious Pass — this guarding does not mean staring right at the spot where you were pointed. That would make you cross-eyed! If you held something right here and looked at it, would your two eyes not converge on this point? The "Mysterious" IS the center. Set down all your scattered thoughts, deluded thoughts, and stray thoughts. Set them down until there is nothing left to set down. In Taiwanese: "not a shadow, not a single one." As the Sixth Patriarch said: "Originally there is not a single thing." Where there is not a single thing — that is the utterly pure, utterly clean, "Mysterious upon Mysterious, the Gate of All Wonders." So when you are first told to let go, to guard the center with both eyes — the center IS the Mysterious, IS the Dao. It does not mean staring at a fixed spot. Otherwise people would say: "How strange — all those Yiguandao disciples have cross-eyes!" That is not correct!

Carry your companions! Board the other shore! Keep the whole family reunited, never scattered! Do not forget the bright lamp before your eyes! Close your eyes and guard the Mysterious Pass. Look and see — is your own light dim or bright? In stillness, observe yourself. In movement, observe one another. Open your eyes. Look and see — is the Buddha of your own nature present or not?

Since birth, human beings have been governed by deluded thoughts. Therefore, to tame your deluded thoughts, you must first tame your heart. The Buddhist method of quiet sitting is also the function of dhyana concentration. "The heart of dhyana concentration" — contemplate it well. Do you understand?

My children! Your Teacher hopes that right now, each of you will face the Mother Lamp, close your eyes, and be silent for three minutes. (All disciples follow the Teacher\u2019s instruction, close their eyes, and turn the light inward.) Only your own nature — only your self-nature can illuminate yourself. Only it is real. In the future, when calamity and misfortune arrive, it is this single point of true spirit that will save the world. Save yourself, and save others. I hope all my children will protect their own spiritual light. Take care of yourselves.

8. Eight Awakenings of the Great Person

八大人覺

The first: observe all things in the universe and in human life through the contemplation of impermanence, the contemplation of non-self, the contemplation of impurity, and the contemplation of suffering and emptiness.

The second: craving and desire are the root of suffering. Only by severing craving and desire can one be liberated and at ease.

The third: sever the insatiable heart. Be content in poverty, delight in the Dao, and pursue wisdom.

The fourth: ceaselessly cultivate blessings and study wisdom. Overcome all difficulties. Triumph over all hardships. Persevere to the end and claim the final victory.

The fifth: study all knowledge. Shatter ignorance. Contribute what you have learned to society.

The sixth: to those who are poor or ignorant, give material help and spiritual comfort. Do not disdain them.

The seventh: do not be stained by worldly pleasures. Live a life of purity and peace. Do not become a prisoner of the five desires.

The eighth: vow to universally deliver all sentient beings. Do not become one who saves only himself.

Note: These eight things are the awakenings of the Buddhas and Bodhisattvas, the Great Ones.

Diligently practice the Dao. With compassion, cultivate wisdom. Board the ship of the Dharma body and sail to the shore of Nirvana. Then return to the cycle of birth and death to deliver all beings. Through these eight things, guide all beings to awaken to the suffering of birth and death, to renounce the five desires, and to cultivate the sacred Dao of the heart. If the Buddha\u2019s disciples recite these eight things, then in every thought they will extinguish immeasurable transgressions, advance toward Bodhi, swiftly ascend to true awakening, forever sever birth and death, and abide in eternal joy.

The First Awakening: Observe all things through the contemplation of impermanence, non-self, impurity, and suffering-emptiness.

The Contemplation of Impermanence \u2014 Is life impermanent? Are heaven and earth impermanent?

Have you ever heard that on high plateaus and mountaintops, seashells from the ocean floor have been found? That is a trace, a piece of evidence, left behind to tell you that the earth, too, is impermanent \u2014 that the earth, too, has known chaos. Through the shifting of the earth\u2019s crust, high mountains may become flatlands, or sink to the bottom of the sea. And the land beneath the sea may be squeezed and pushed upward to become mountains. So heaven and earth are impermanent.

Speaking of the impermanence of heaven and earth \u2014 heaven and earth have many more kinds of impermanence. My children, do you see them? The ancient moon shines upon today\u2019s dust. Long ago, Qin Shi Huang built the Great Wall. The Great Wall still stands \u2014 but can you see Qin Shi Huang? You cannot. And no matter how many solid buildings the ancients constructed, with the passage of time, slowly weathered and corroded, they crumble to decay. This is impermanence. My children \u2014 have you thought about your own impermanence?

If your Teacher held a cup in his hand, could this cup not fall to the ground at any moment? When each person\u2019s impermanence will come, no one knows. Our aspirations should reach far. Do not spend every day worrying, fearing that you will die at any moment \u2014 that is wrong. You must plan for the future and treasure the present. Every person\u2019s plan should be to walk the path of eternal truth, and to follow the way of goodness. In this way, when impermanence comes, it is no longer frightening. A person who truly cultivates cannot wait to cast off this physical body and return to Heaven, free from the suffering of the world.

The Contemplation of Non-Self \u2014 What does non-self mean?

Let your Teacher ask you: if right now you had severe pain in your body, would you want to die rather than live? But would the pain disappear simply because you wanted to die? It cannot. At different times you play different roles \u2014 this is the terror of the cycle of rebirth.

What is karma? Have you ever watched a game of billiards? Karma is like the principle behind billiards. You use a white ball to strike a row of red balls. When the white ball hits the red ball, the white ball stops \u2014 but the red ball, having received the white ball\u2019s force, inherits its energy and moves forward. This is karma. In other words, in your past life you were the white ball. In this life you became the red ball. But the spiritual nature persists through it all. Through the cycles of rebirth across countless lifetimes, you have been male and female, official and beggar. If you were less fortunate, you were a chicken, a duck, a dog, a pig, a cat. Which one is you? None of them.

Why do I say this? Only the spirit that the Eternal Mother gave birth to \u2014 that is the real you. Would you accept that a dog is you? No. Only when the spirit departs the physical body \u2014 only the spirit is real. That physical body, that form-body, is false. So after the cycles of rebirth across countless lifetimes, should you not let go of the attachment to "I"?

Why not cling to "I"? Because "I" exists only because you have sensation and you cling to "I." To cultivate is to forget the self, sever the self, release attachment \u2014 to cast away all clinging. You have this physical body, but do not cling to everything you possess, and do not, for the sake of this body, bicker and calculate over every trifle.
The Contemplation of Impurity \u2014 What does impurity mean?

My children, when you die, will your body turn into maggots? When you are sick with a cold, does your nose not run? If you have a sore on your body, does it not fester and breed worms? Every day you eat, and the food passes through the digestive tract \u2014 must it not be excreted? Think about it: if you went without bathing or brushing your teeth for days, how terrifying would that be! Never mind handsome men and beautiful women \u2014 I tell you, everyone would flee far away.

So is the human body not impure? The body is filled with impure things \u2014 every kind of excretion. You drool in your sleep \u2014 when morning comes, is it not a frightful sight? The entire body is a sack of pus and blood. The human body is a temporary composition of the four great elements: water, fire, wind, and earth. When you die, dust returns to dust, earth returns to earth. So the body is impure \u2014 see through it. But when your Teacher tells you to see through it, that does not mean stop bathing! Rather, I am teaching you: this physical body is only temporarily lent to you for use. Do not cling to it too tightly. If you had a car, of course you would maintain it, wax it, refuel it, bring it to the repair shop. That car is just like your physical body \u2014 it too needs maintenance. But you must not cling to it excessively.

The Contemplation of Suffering and Emptiness \u2014 What is suffering-emptiness?

When a baby is born into the world, does it not cry aloud? Why? Because it is suffering. What kinds of suffering does human life contain? (The eight great sufferings: birth, old age, sickness, death, not getting what one desires, meeting those one hates, the blazing of the five aggregates, and separation from those one loves.) Human life has the impermanence of birth, old age, sickness, and death. The body feels hunger and cold, warmth and want \u2014 and so I am burdened by this body.

Having this body means having every kind of need \u2014 and every kind of difficulty. Your Teacher just gave an example: when the body is in pain, you cannot shake it off no matter how you try. So all suffering must be borne by yourself. Consider those who were too greedy and lost everything in a failed investment scheme \u2014 this too is suffering, a suffering of the spirit. Though not a single drop of blood was lost from their body, not a piece of flesh \u2014 the heart aches! This too is suffering.

And when everyone who walks through your door is an enemy \u2014 husband and wife not at peace, children fighting, constant bickering and turmoil \u2014 this too is suffering. If you visit a hospital, it seems like a human hell! Legs being sawed off, arms severed, intestines removed \u2014 cutting and slicing everywhere \u2014 this too is suffering.

Once a person is old and no longer of use, the suffering deepens. But you are all still of use, are you not? While you are of use, use it well and cherish it. Heaven has naturally arranged everything for you \u2014 observe suffering, awaken to emptiness. Where the root of suffering lies, see through it.

Today, if it is very cold and you do not wear even a vest or undershirt, standing outside in the freezing wind \u2014 that too is suffering. Thirst is also suffering. In sum, all the seven emotions and six desires, every unsatisfied heart \u2014 all of this is suffering, and all of it must be removed. By using the contemplation of suffering and emptiness to observe all things in the universe and in human life, have you not seen through a great deal? The sea of human life is vast \u2014 see through it.

The Second Awakening: Craving and desire are the root of suffering. Only by severing them can one be liberated and at ease.

There is a shopkeeper who should close at nine o\u2019clock. But he hopes more customers will come, so he keeps waiting. He waits until half past eleven \u2014 still no one. And so, full of resentment, he pulls down the iron gate. Another night wasted. This is because you have a greedy heart, a wanting heart, every kind of clinging and delusion \u2014 and from these come all your suffering. Therefore: let the heart rest. Let the heart be still.

The Third Awakening: Sever the insatiable heart. Be content in poverty, delight in the Dao, and pursue wisdom.

Our eyes \u2014 when the eye-faculty reaches outward, today you see what others possess, what they wear, the luxury they seem to enjoy \u2014 should we compare ourselves to them? Should we bicker and calculate? No! Do not say "If they have it, I must have it too" \u2014 would you not be forever impossible to satisfy?

To sever the insatiable heart means learning to be content in poverty and to delight in the Dao, to pursue wisdom, to slowly, bit by bit, sweep away material desire. The Chan school says: wu \u2014 "to awaken." When there is nothing, there is nothing. When there is something, there is something. Have you found your own heart? How do you write the character wu (悟, "awakening")? Is it not a heart (心) plus "I" (吾)? What has become of my own heart? This is true awakening. If you understand what Chan is, what awakening is \u2014

Then you must settle your own heart. Right now, when it is time to eat, eat. When it is time to sleep, sleep. Do not sit here listening to your Teacher expound the truth while your mind is already thinking about what to do tomorrow, what to buy \u2014 that is no good. It defeats the purpose of your Teacher\u2019s teaching, which is to open your wisdom. And if you cannot pause for a single moment, cannot settle for a single instant \u2014 that too is wrong. So sever the insatiable heart. Be content and always joyful. Be content in poverty and delight in the Dao. If there is plain water, drink plain water. Whatever clothes you have, wear those clothes. With however much you have \u2014 be content.

The Fourth Awakening: Ceaselessly cultivate blessings and study wisdom. Overcome all difficulties. Triumph over all hardships. Persevere to the end and claim the final victory.

Cultivating blessings and studying wisdom is not the work of one or two days. Today, if someone tells you: "That altar hall is no good \u2014 they cheat people out of money. Do not go" \u2014 will you let another person\u2019s influence stop you from listening to the truth, stop you from investigating? Or if your family asks you to do something, or your friends invite you to entertainment, and because of this you lose the opportunity to study, to cultivate blessings, to grow in wisdom \u2014 all of these are difficulties you must overcome.

As the Immortal just said: if your family members object, if your family members are unreasonable, should you therefore stand still and make no progress? Of course not. So the practice of cultivating blessings and studying wisdom \u2014 broadening the field of blessings, deepening the sea of wisdom \u2014 means overcoming all hardships. When you encounter extraordinary, unusual adversity, you must respond to the myriad changes with an unchanging heart. Overcome it. Persevere to the very end. Claim the victory.

Does achieving the Dao not require persevering until the last breath? Today, if a courtesan reforms and is able to preserve her virtue in old age, such a person is admirable. But if a woman of virtue loses her integrity in old age, then after the coffin is sealed and the verdict rendered, she will be an object of ridicule \u2014 a lifetime of moral conduct destroyed in an instant. And a loyal minister \u2014 if he has sacrificed and devoted himself to the nation his entire life, but at the moment of dynastic change he betrays his principles and becomes a traitor and a minister who harms the state \u2014 is this not also a loss of integrity? So, my children, let your hearts never stray from the Dao. Never let that aspiration be extinguished or forgotten.

The Fifth Awakening: Study all knowledge. Shatter ignorance. Contribute what you have learned to society.

To study all things \u2014 as the name suggests, this means learning from birth until death. In ancient times, they drilled wood to make fire. Do modern people still need to drill wood? If you are still drilling wood, everyone else has already eaten several courses! Has your fire even caught yet? Not yet. So with modern technology and knowledge, we should go with the current of the times. Is that not right?

Today, if you want to bring someone to the Dao, others buy plane tickets and fly overseas. Suppose you need to go to Thailand or Tokyo \u2014 if you say "I will follow the ancient method," chop down a tree, carve a canoe, and slowly paddle \u2014 when will you arrive? "A very long time." A very long time is when, exactly? Who knows. Perhaps the canoe capsizes, and you are eaten by a sea monster or a shark \u2014 anything is possible. So cultivators must still learn modern knowledge and technology.

For example, now that everything is modern, if coming and going requires computers and automated ticket machines, and you do not know how to buy a ticket, what will you do? Stand there and cry? Of course not \u2014 you must adapt to local customs, go with the current of the times. As long as the heart does not change, that is enough. This is why you must learn all knowledge. For example, as an elder, if you know how to care for a sick child, what the precautions are \u2014 these are the crystallized wisdom of thousands of years of Chinese culture and history. You have benefited immensely from these! So you must carry forward the legacy and open the way for the future, review the old and understand the new. Whatever knowledge you have learned by adapting to the times \u2014 contribute it.

In the past, because people did not understand the seasons or weather patterns, when rivers dried up or flooded, they believed the River God was causing trouble. So they would sacrifice to the River God \u2014 kill people, or throw young boys and girls into the river. These were ignorant people. Studying new knowledge is precisely for shattering such ignorance.

Or consider someone who does not know that when you are ill, you should take medicine. He thinks Heaven is punishing him, and lies in bed waiting to die. That too is wrong. That too is ignorance. So to shatter ignorance, you must study knowledge. Or consider someone who sees a camera and is blinded by the flash, and many people think the camera has stolen their soul. Is that possible? You have been photographed hundreds of times and nothing happened \u2014 this is the universality of knowledge. You must learn the importance of knowledge. Though you cultivate the Dao, you must not be ignorant. Ignorance easily leads to crime and even more easily to error. We must study more and contribute our talents.

One person can stabilize a nation and society. Why? Because they have influence. One person who cultivates well can influence an entire family. One family can influence millions of families. In the same way, one person naturally has the power to stabilize a nation. This is not your Teacher speaking of utopia, nor is it merely an ideal \u2014 it is a fact. If every household had a cultivator, would not household after household gradually see less hostility, less killing, and receive the blessings that Heaven bestows? So do not underestimate yourselves. Even if you are the only one in your household who cultivates the Dao, this matters to the entire society, the nation, the world, the universe \u2014 because each of you carries a different compassionate vow.

The Sixth Awakening: To those who are poor or ignorant, give material help and spiritual comfort. Do not disdain them.

Why must it be this way? Because the heart of the Bodhisattva is the heart that benefits others. The Immortals and Buddhas always teach you: put yourself in the other person\u2019s shoes, imagine yourself in their place. Have they not? And do you understand the hearts of the Immortals and Buddhas? To learn from the Immortals and Buddhas is to be able to pity others. When you see someone ignorant and unknowing, will you laugh at them? Will you discriminate against them? Of course not \u2014 you should give them timely material help and spiritual comfort.

Now your Teacher will give an example. You are in a desert, and you see a fish. It is lying there, very thirsty. But in order to save its spirit, you sit beside it and expound the scriptures. Is that of any use? You had better throw it into water immediately. So matters have their priorities and urgencies \u2014 this is what your Teacher means by material help. Now, if a person needs long-term care, but their spirit also lacks someone to awaken it \u2014 then, my children, what should you do?

Your Teacher has another layer of meaning. If a person has spent their entire life as a beggar, to truly save this beggar, you must change their mindset, transform the current of their thoughts. Sentient beings are judged by their karmic causes and effects. In this life, their karmic debts exist. Karmic debts that cannot be transferred are those that manifest on the physical body \u2014 for example, disabilities or incomplete features. But in these final days of the Third Age, there is still the dedication of merit. So you may preserve this physical form and change your destiny by dedicating merit to your karmic force. In this way, your karmic creditors may take that merit and decide whether to assist in the Dao, or to settle one portion of karmic debt and go on to their next rebirth.

Today your Teacher asks you to act within your means. If there are many cultivators you can support, then support them. If you can give spiritual encouragement and aid, then help them. Do not look down on them. Your Teacher has also said: today, many people are under the repayment of collective karma. Even if you gave them mountains of gold and silver, it might not reverse their karmic retribution. Only through the compassionate vows and dedication of merit from cultivators can the collective karma of sentient beings be transformed \u2014 and only this offers the greatest help.

To give spiritual comfort means to speak gentle and loving words of counsel, in the hope that their spirits may be saved. Do not disdain or despise sentient beings. Though they are not your equal now, in the future they too shall become Buddhas \u2014 for the ninety-six original spirits all came from the same source.

The Seventh Awakening: Do not be stained by worldly pleasures. Live a life of purity and peace. Do not become a prisoner of the five desires.

Everyone, for the sake of wealth, beauty, fame, food, and sleep \u2014 for the sake of the seven emotions and six desires, the five desires, every kind of enjoyment \u2014 must become their prisoner. Some people work themselves to exhaustion just to wear beautiful clothes. Others labor ceaselessly to buy a beautiful house or car. And once you have bought that magnificent mansion and become its prisoner, once you have earned a great deal of money but lost your freedom, worrying at every moment about being robbed or stolen from \u2014 does this not make you a prisoner of the five desires? "Yes." So \u2014 see through it.

The Eighth Awakening: Vow to universally deliver all sentient beings. Do not become one who saves only himself.

The compassionate vow is the most important thing. With your own compassionate vow, deliver all sentient beings. Should you rank sentient beings into grades? "No." Why not? Because sentient beings are originally equal.

Now \u2014 have you memorized these eight points? Your Teacher has spoken at great length. You must remember. Today your Teacher has spoken the Dharma according to conditions. I hope my children have benefited greatly. The most important thing is: when you hear the truth, the heart must be opened. It is like having a lock on the heart \u2014 use a key to open it. This is what it means to "open the heart." Every person\u2019s heart has knots, attachments, delusions of every kind \u2014 they must all be removed.

The path of the Bodhisattva\u2019s cultivation is not the work of two or three days, or two or three years. It is the great achievement of your entire lifetime. This great achievement \u2014 you must accomplish it yourself, resolve it yourself. Remember: the sages used a lifetime of sacrifice and devotion in exchange for a lifetime of cultivation.

My children, I hope the doubts in your hearts can be untied. Can they? Between heaven and earth there flows a clear stream. It is up to you to purify the muddy current. If you wish to practice the greatest filial piety, you must make a great vow \u2014 like Guanyin Bodhisattva. In cultivation, at every moment, at every hour, do not easily say "I have stumbled" and then stumble.

Can you do it? The wisdom-sword clears all obstacles. What are the obstacles? The obstacles are your own heart. Many people have obstacles in their hearts, or inner struggles. Everyone must do their best \u2014 only then can you return to Heaven. Everyone has worked hard. To hold an assembly requires the cooperation of both Heaven and humanity, does it not?

Accumulate merit diligently. Some of you have already made the great compassionate vow to practice filial piety. Your Teacher welcomes you at all times. The gate of the Buddha stands wide open \u2014 children with affinity, come quickly! Having said this, your Teacher must now take leave of the Mother. My children, take care of yourselves. Although today we did not have individual counseling, I have spoken many words to all of you. Sometimes, because each person\u2019s conditions are different, the Immortals and Buddhas guide in different ways. I hope each of you has gained something and understood something. Tests and trials on the path of cultivation are inevitable \u2014 we must stand firm in our steps. If you truly wish to practice the highest filial piety, you must preserve this heart of filial devotion without change, persevere unceasingly. The greatest filial piety is to reunite as a family in Heaven. Your Teacher will be waiting for you in Heaven. Is that agreed? My children, take care. Your Teacher takes leave of the Mother and departs.

9. The Spirit of Cultivation and Practice

修辦精神

Your Teacher has to say — even if everything about your operations is excellent, your ability is excellent, your manner of engagement perfectly gracious and appropriate, every detail attended to, large and small, everything in order — you could indeed be called a model administrator. But the administrator your Teacher hopes for is more than this!

What is most important for an administrator? Spirit is most important! What does it mean that spirit is most important? Why did you come to the altar hall to serve as an administrator? Your Teacher will tell you the key point: coming to the altar hall to serve as an administrator is an act of giving. Giving for whom? Is it not for all sentient beings? (Yes.) So when you come to the altar hall to serve as an administrator, your heart must be on the people — on the sentient beings. When your heart is placed on them, every detail of the work becomes linked together, ring by ring.

For instance, when a Dao transmission ceremony is about to begin and you are part of the altar service team, your heart must be on the person who has come to seek the Dao — not on the ritual protocol you have not yet memorized, scrambling to review it at the last moment. If your heart is still on that, then perhaps your performance of the ritual will be fine, but the spirit and the chain of care may not connect — do you understand? The reception team serves rice, hands out towels, prepares refreshments and tea. But if it is merely these tasks, then it is only a form — you are only laboring with your body and have not brought forth the spirit of genuine concern. That spirit of concern must be brought forth. It is not that once the motions are completed, you have finished.

In sum, being an administrator is a kind of giving. Everything you are now learning — the ritual proprieties, the scriptures, the exposition of doctrine, how to assist, how to conduct yourselves — all of it, every bit of it, is only a support. It supports you in bringing forth the heart that loves all sentient beings. Do you hear? So — you do not serve for the sake of the assembly, not for the sake of the first and fifteenth of the month. You serve for the sake of the Dao-kin, for sentient beings! Since we know it is for sentient beings — whether the person is a new seeker, a longtime practitioner, a lecturer, an administrator, a temple master, or a transmitting elder — all of them are the objects of your care and your love. Then you will not make distinctions, this one or that one — right? (Right.) And when that is so, does the work not become full of Dharma-joy? Then it will not weigh on you as pressure.

10. The Supreme Merit of the Heavenly Way

天道的殊勝

The most important thing in cultivating the Dao is to hold fast to loyalty, filial piety, integrity, and righteousness. You must not go everywhere recklessly receiving spirit-possession to practice channeling — that is not the true Dharma. It is a crooked path, a side gate.

This is not the time for spirit-channeling. Channeling will in fact make your spirit more unsettled. People who channel will become very numerous in the future. If you go to such places for too long, the Heavenly register will naturally remove you.

But we must analyze with principle and help such a person understand the preciousness of the Dao. If the conditions ripen, they will return to the Dao — and Heaven will still accept them.

But if they go for too long and their spirit is taken under control, then it cannot be recovered. Even if you want to pull them back, there is nothing you can do — you can only let nature take its course.

When you encounter Dao-kin who do not cultivate, do not serve, or who have left the Dao, we must still treat them with courtesy and propriety. You must not have a discriminating heart.

The Heavenly hour is urgent — to save others is to save yourself. Since ancient times, the practice by which sages became sages has been nothing more than four characters: "Rectify yourself, perfect others." To illuminate one's own virtue is to rectify oneself. To transform the people is to perfect others — which is to deliver beings, which is to serve the Dao.

Do you know what becomes of a cultivator who has only outward merit and no inward cultivation? You plant melons, you harvest melons. You plant beans, you harvest beans. This ancient principle does not change.

Therefore, to ascend to Heaven one must still cultivate the inner nature. But cultivating the inner nature in Heaven is even harder than cultivating in the human realm. Those who cannot cultivate there will be sent back to the human realm to try again — or their merit will be exhausted through enjoyment and they will fall.

The Heavenly Dao is being universally transmitted. The altar hall is a hall directly governed by the Primordial Great Dao — it is the altar of the Eternal Mother. In outward appearance, the altar hall may be smaller than an ordinary spirit-writing temple. But in the invisible realm, the Primordial altar hall is greater.

Its responsibility is heavy, and the receiving of the Heavenly Mandate to transmit the Three Treasures and the heart-method is weightier than any monastery or spirit-writing temple.

But though spirit-writing temples do not transmit the Three Treasures and the heart-method, they too bear the responsibility of proclaiming on behalf of Heaven and teaching people to know the good. It is simply that one is open and the other hidden, one manifest and the other concealed.

"What is open and manifest is called Teaching. What is hidden and concealed is called the Dao." Therefore the two cannot be separated.

A philanthropist is not the Dao, but the Dao encompasses philanthropy. An evangelist is not the Dao, but the Dao encompasses evangelism.

Cultivating the Dao requires obeying the Master's command. Before the command is given, do not act ahead. Once the command is given, do not lag behind. When a command exists, do not exceed it. When no command exists, do not act on your own authority. Yet one must also consider what kind of matter it is — if it concerns saving the world, rescuing the people, benevolence, righteousness, or moral duty, that is a different matter altogether. Confucius said: "When it comes to benevolence, do not yield even to your teacher."

In the final age of the Third Epoch, ten thousand teachings have risen together. We have opened the Dharma assembly and stepped aboard the Dharma vessel — we should affirm ourselves. Do not be lost to supernatural powers and miraculous displays. Do not jump ship for crooked paths and side gates.

What your Teacher transmits to you is the Three Treasures and the heart-method — guiding all people to awakening. What we educate is truth and the highest learning — guiding all people toward the sacred. What we forbid is occult arts, techniques, mediumship, and seances — which guide people toward the wilderness. What we condemn is false doctrine and demonic speech — which guide people toward delusion.

A cultivator must possess: a wise mind — to discern true from false; a benevolent heart — to welcome those who seek to begin anew; a courageous spirit — to rescue those who are lost in delusion.

The Way of Heaven is infinitely precious. One year passes, and then another. I fear that tomorrow the Western era will sink. The Great Dao will be closed and nowhere to study. Even if you had ten thousand strings of gold, they could not buy the turning back of time.

Heterodox paths flourish for a time but cannot endure. One must follow the scriptures and the principles of the Five Teaching Sages to cultivate — that is the true path.

What does it mean that "the Dao hidden, the Dao manifest, each in its own Heaven-appointed time"? "Manifest" means revealed. When it is concealed, it is called "hidden."

Now the Great Dao has made the news, and yet — why do you still come? Some people have deep roots. Even though the Dao has been in the news, they still walk forward, still go out and serve.

Other people — they have deep roots, yet when the Dao becomes well-known, they hide. Now tell me — which of them truly has deep roots? Think about it for yourselves! Your Teacher will only say this much — a hint, and no more. The secrets of Heaven may not be disclosed.

"Those with affinity meet across a thousand leagues. Those without affinity pass face to face without recognition." It is all for this one word — affinity. Between you and your Teacher, there is such a bond. Between you and the introducer and guarantor who brought you to the Dao, there is also such a bond. And with your elders, with your transmitting masters — it is affinity.

A person with true affinity, no matter how they are tested, no matter how they are slandered and defamed, will still press forward.

A person with affinity but no destiny will abandon the path halfway. Even with affinity, one must seize it — hold the bond tight.

Today, you have arrived in time. Remember this one phrase: "The Dao hidden, the Dao manifest — each in its own Heaven-appointed time."

11. On the White Sun Dharma Gate

談白陽法門

The White Sun cultivators practice the gate of Buddha-vow and Heavenly Mandate. What Yiguandao emphasizes is the Heavenly Mandate — without its presence, there is no supreme merit to speak of.

The "Heavenly Mandate" is the vow-power of the Buddha. What Patriarch Maitreya cultivated was the compassionate heart — that is, the samadhi of compassion. What White Sun cultivators hope for is to return to the inner court of the Heavenly Buddha Academy — what the Buddhist school calls Tusita Heaven. Therefore, you must explore your own Dharma gate deeply, cultivate diligently, and bring the heart-nature to radiance.

In forty-nine years of expounding the Dharma, the Buddha spoke of only one thing — emptiness. Only by breaking the attachment to self can one reach emptiness. And though the enlightened Master's single pointing already grants transcendence of rebirth, one must still break the habitual patterns accumulated over lifetimes and remove the obstacles of affliction — otherwise, one still cannot transcend birth and death and will continue turning in the wheel of rebirth.

The verse says: "The body is a bodhi tree, the heart a bright mirror's stand — polish it diligently at all times, and let no dust alight." This is the view of those who regard body and heart as "existent" — they have fallen into the extreme of permanence. But permanence is born of causes and conditions coming together — it has no true nature, only names and forms.

The other verse says: "Bodhi is originally not a tree, nor is the mirror a stand — originally there is not a single thing, so where could dust alight?" This is regarding body and heart as "nonexistent" — and this is not annihilation. Therefore, when cultivation reaches a certain stage, everyone attains spiritual powers. "Spiritual" means inconceivable. "Powers" means free and unobstructed. The spiritual powers one obtains are accumulated through lifetimes of practice.

If today you wish to advance diligently, you must first reach the stage of emptiness — nonbeing. Then, from that emptiness, being arises — and only then can there be true emptiness and wondrous being. As it is said: without passing through the arhat stage, one cannot attain the bodhisattva. So proceed step by step. The Dharma gate of cultivation moves from the Lesser Vehicle into the Great Vehicle. Begin from inner cultivation of the heart. At times, even worldly language must be shed — though not abandoned entirely.

The so-called samadhi of compassion belongs to the realm of mind-consciousness. One begins from the mind-consciousness and transforms consciousness into wisdom. The method lies in removing ego-attachment. Sentient beings' ego-attachment is too heavy — they cannot break out of the cocoon. Ego-attachment is the mark of self — all the knowledge-obstacles stored in the heart. Regarding the universe of all four directions and the cosmos of all past and future, one holds a self-assured cosmology, believing that everything one knows is correct.

In truth, all people are governed by the invisible and do not know it. Therefore, unless the obstacle of self is removed, one cannot reach perfect penetration. Though one may have renounced everything to cultivate the Dao, if one still cannot let go of fame and profit, cannot cast off the having and not-having of worldly affairs, then the body becomes a slave to fame and profit, clinging to the rights and wrongs of human affairs.

To break ego-attachment, one must constantly hold a heart of gratitude.

Patriarch Maitreya descended into the world riding on his vow, to universally deliver all sentient beings, and will achieve Buddhahood in this world. Your Teacher, Ji Gong the Living Buddha, received the Heavenly Mandate to universally deliver the three realms and oversee the Dao vessel. This is a Dharma gate of affinity-making.

The White Sun cultivators are the vanguard — their purpose is to cultivate the Dao and resolve their karmic bonds.

Those with fewer karmic bonds find cultivation easier. But since the bonds are already made, do not complain against Heaven or blame others — simply fulfill your part and resolve the bonds as they come.

As for how to resolve them? Begin from the heart. Be most careful to avoid Dharma-attachment. If the heart fixates on "I have sins, I must clear my sins," that too becomes an obstacle. As the saying goes: "Sin and merit are originally empty — what need is there for assistance? The heart that creates karma is the heart that transforms karma. The nature of karma is originally empty."

Virtue does not depend on age. Without wisdom, years are lived in vain.

A person of wisdom can awaken everywhere — awakening through the process of cultivating the Dao, reaching the final goal of cultivation: realization.

At the very moment of receiving the Dao, every person has already illuminated the essence. But because of knowledge-obstacles, they cannot awaken to emptiness. Therefore one must observe constantly, begin from the heart and the subconscious, transform and step into the realm of emptiness — and moreover be able to abide in non-abiding, not drifting between good and evil, merit and sin. Only then can one hold steady, firm the faith, persevere unceasingly, and with an eternally non-retreating Dao-heart press forward and create — praying to be inscribed together on the Heavenly register, and to accomplish the great work of universally delivering the three realms.

12. The Dao Is in You

道在你身上

You are cultivating the Dao now. You must nurture moral character. What is moral character? It is "sincerity within, manifest without" — truly wanting to help others without seeking anything in return, doing it silently. This is true moral character, true merit.

So your Teacher hopes that you will cultivate virtue. Virtue is not spoken — the quality of one's virtue is felt by others. Each person gives others a different impression, and this is what we call one's particular quality — bearing. Bearing is the outward expression of what is within. It cannot be described in words. It is the feeling between person and person, the perception between one spirit and another. And so the "Dao" is precisely this — the invisible spiritual nature in you. That is the real. I hope everyone will earnestly contemplate this.

In truth, every person's true guide is still oneself. The one who can save you is still yourself. Everything depends on the direction of your own heart. Your heart must be steadfast — and to steady it, you must study the sages and wise ones of old, walk in the footsteps of the ancient saints, so that you can understand which words and which principles accord with Heaven's intent. Your Teacher hopes you will carve your own path. Your Teacher asks all of you to guard your own heart. The Dao is in daily life. The Dao is in your own being. If you do not examine yourself but go about examining others — that is useless.

If today you wish to attain the Dao, if today you wish to accomplish something — it is still you who must think it through before it is possible. If you wish to become an Immortal or Buddha, it is still you who must let go before you can become one. Every person's capacity is limitless, their potential is limitless — it is simply that you have not gone to unearth it. The treasure mountain must be mined by yourself. Every person possesses the wisdom Heaven has bestowed — so you must dig for it yourself, seek for it yourself. If today you wish to cultivate, then cultivate. If you wish to serve, then serve. No one can compel you. Your Dao-heart is that original aspiration. Aspiration and retreat — they lie within a single thought. Whether today you are willing to cultivate, willing to serve — that depends on you alone.

Have you ever considered — by what merit, by what virtue, is a mere mortal like you able to let your ancestors bask in your light? Have you performed great good deeds? Have you accumulated merit and established virtue? Simply sitting in the altar hall and listening to the lecturer expound the Dao, your ancestors can already bask in your light just by standing outside and listening. Why not cherish this?

You must learn to conceal the faults of others and praise their virtues. Publicize others' good qualities. Do not dwell on their shortcomings. A cultivator must have a broad and open heart. Learn from Maitreya Buddha's heart of all-embracing tolerance. The first step of tolerance is endurance. In cultivation, you must combine firmness and gentleness — do you understand? People must cultivate virtue so that they may endure alongside Heaven and Earth, living in mutual generation and harmony. Heaven, Earth, and Humanity — these are the Three Powers. How can human ability compare to Heaven? Only human virtue can surpass Heaven and Earth. And so you must guard your own virtue.

The Heavenly hour is urgent. Cultivating the Dao, you must take one step as two. Though it is difficult, your Teacher hopes you will give your full heart — your full heart to deliver others, your full heart to care for your family. Cultivation distinguishes neither old nor young, male nor female, first nor last — only by joining hearts and efforts can one see the Dao and attain it. Cultivating the Dao is lively and vibrant, but you must not become arrogant. We are all fragments of the same Eternal Mother's spirit — we should support and help one another. Life and death are entirely within our own grasp. I hope you will learn from your Teacher's heart — the heart of Ji Gong.

When there are doubts in the heart, when there is discontent — you must resolve and dissolve them yourself. When water and fire can harmonize, you will not breed a hundred illnesses. After you have cultivated the Dao, you will come to understand: among the ten thousand things of Heaven and Earth, the five elements and yin and yang, the structure of the human body, and all thought itself — everything is mutually coordinated, mutually connected.

Cultivating the Dao is not something you can do only in the altar hall. Nor is the altar hall the only place where you can take shelter from calamity. You yourself already have an altar hall within you. Cultivating the Dao means doing what you should do in every place, at every corner — that is the Dao! It is not that you come to the altar hall and listen to two hours of teaching and call that the Dao. In the altar hall for two hours, it is easy to cultivate — I smile at you, you smile at me, you are courteous, I am courteous back. Very simple! But outside — in the company, can you do it? In the family, can you do it? We must bring the Dao into society, into the family, into the world. The altar hall is only an aid, a support — a place where Dao-companions take each other's hands and walk together, that is all.
What we call "studying the Dao" — the Dao is in the midst of daily life. In daily life there already is the Dao. And so, when I conduct myself in every moment according to the Dao, I am already learning. I am learning the way of treating people. I am learning the way of emulating Heaven and Earth. I am learning the way of Heavenly virtue and Earthly virtue. That is why it is called "studying the Dao." Do you understand? It is not that you come to the altar hall, learn the ritual of greeting and farewell, listen to some teachings, and then say "I am studying the Dao." That is not it at all! At every hour, at every moment, you must remember what you are! Whether you are a person, a Buddha, an Immortal, a sage, a worthy — it matters not. You are the most perfect incarnation. You are God's finest creation. Since you are the most perfect incarnation, what you do must also make everyone feel it is the most perfect.

At every moment, you should think of your own strengths and the strengths of others. Since you have strengths, then you must display them for others to see. Everyone wants others to know their virtues, and no one wants their faults exposed. So since you want others to see your strengths, you must bring them forth and show them. And when at every moment you display your own strengths and at every moment think of others' strengths — then in this world there will truly be no deficiency.

Heaven does not speak. Earth does not speak. And so you must demonstrate the Dao through your own conduct. Since you represent the Dao, you must carry the Dao with you. Wherever you go, let people feel: "The Dao is right there." If you conduct yourselves well, people will say "The Dao is good." If you conduct yourselves poorly, people will say "The Dao is no good." And so whether it is merit or transgression, it lies within your every thought and every gesture. Not a single movement may be careless! In the Dao community, your Teacher constantly guides and teaches — the whole purpose is to make you first become a complete human being, and then become the most honored Immortal or Buddha. If you cannot attain Immortal-Buddha status, that is forgivable. But if you cannot even become a complete human being, that is truly unacceptable.

There is a saying: "When the song is too lofty, few can harmonize." We must not be too haughty in our dealings. Arrogance breeds loneliness. In this age, one cannot cultivate the Dao in deep mountain caves. In the red dust of the world, one must also go with the flow. If you are too haughty — look! You will not only fail at cultivating the Dao, you will fail at being a person. Do you know this?

Do not dwell on others' shortcomings. Pay attention to their strengths. The reason our cultivation is so unnatural, so joyless, is that we see too many faults. If we look at the good side, then our lives will become more beautiful and our days will become easier to bear — is that not so?

Why do people develop an unbalanced heart? Because the heart is not upright. When it is not upright, it is crooked. When the heart is crooked, you cannot see anything clearly, and you certainly cannot understand yourself. All the myriad things settle in the bottom of the heart. When you encounter misfortune and difficulty, do not use endurance to press it down — you must dissolve it. That is the superior strategy. If you endure too long, it will erupt — when a volcano erupts, what happens? It harms the innocent, does it not? A hundred days of planting trees, and a single day's fire burns down the forest of merit. What a waste of cultivation!

Be utterly sincere with others. If in secret you entertain unwholesome thoughts — even if you never speak them — those dark intentions will harm your own heart. To harm the heart is to corrode virtue. Virtue is revealed in the hidden places. Speaking well in lectures does not necessarily mean one has virtue. Virtue is cultivated in daily life, practiced in motion and in the subtlest, most hidden moments. Virtue is what others feel — it cannot be spoken. Remember: speak less, do more, and contemplate deeply.

My children, sometimes stepping back is better. Fighting to the very end is how you injure yourself. Though stepping back may seem like losing face, you should not think of it that way. Not everything must be fought to the finish. Step back, let go of selfishness — and others can feel your virtue all the more. Let them silently receive the weight of your moral character.

In all the hours of the day, at every moment, be able to feel gratitude. If every day you hold a grateful heart, no matter where you are, you will benefit without limit — because no matter what, others will like you. But to truly practice this is not easy at all!

Some people carry out their human obligations very well. Others have no sense of human obligations at all. Some among you have already begun cultivating, and yet the family is still not harmonious. Why? Because you have not fulfilled your human duties. So today — do not say "I have already received the Dao" and then charge forward recklessly, disregarding everything, neglecting the family, neglecting other people. You live among the community, you live among people. You must understand the principles of being a person. If today you do not understand the way of being human, then your life as a human being is lived in vain!

Cultivation must have wisdom. Cultivation is about creating a harmonious family — not about allowing the bonds of this life to become the karmic debts of the next. If the bonds of this life are not fulfilled, in the next life you will encounter a bond of suffering!
When there is friction in the home, it depends on what kind of heart you bring to it. Turn friction into a force for good. The Dao descends into the household — sacred and worldly cultivated together. Is that not right? Use your time skillfully. Use your subtle wisdom. Transform the unnecessary disputes. If you have become a worthy example in the altar hall, should you not be the same when you return home?

My children! Do you "honor your elders and extend that honor to all elders" — or do you only honor your own elders? You may be a model pillar of the Dao community, but what about when you return home? Are you practicing the Kingly Way in public but ruling like a tyrant at home? Right now, here, the person at the front tells you to sit straight and you sit straight, tells you to reflect and you reflect — a hundred percent obedience. But when you return to your familiar surroundings? Is it the mask falling away, or the true self returning? If you can truly fulfill the human way, fulfill your responsibilities — only then can you be a standard for others. Do not let people say you are one person on the outside and another within.

If your family member does something wrong and you scold them for it, they may not understand your intentions. But if you can understand the other person's temperament, you can communicate well and counsel them. The principle of Heaven and Earth is the same — understanding someone is not flattering them. It is finding the middle ground where everyone can live together in harmony. When there is harmony, wisdom is born.

Cultivating the Dao does not mean you must throw away everything false. If you say your parents are false and therefore refuse to honor them — is that right? If you say money is false and therefore refuse to work — is that right? Only when you have fulfilled your earthly duties can you accomplish the real. Only when you have fulfilled your obligations as a person can you become a god. It is only when you have the real that you can see the false. And when you have seen through it all, there is no longer real or false in the heart.

Children, do you not have a wish in your hearts to deliver your parents? You do! But you do not know where to begin — is that not so? It is strange how many children simply cannot speak gently to their own parents. What can be done? Keep losing your temper? If you do not know how to begin, then think of how people serve you when you come to the altar hall — and go home and serve your parents in the same way. And with the same sincerity, the same genuine heart. Only then will it have effect.

You must educate your children and grandchildren well. Let them all understand reason. Do not let them become a harm to society — is that agreed? This too is a form of immeasurable merit!

If in the course of cultivating the Dao you have become a senior figure in the community — a veteran lecturer — have we truly lived up to the model we should be as elders? Everyone comes out dressed beautifully, neat from head to toe, completely refreshed. But when they return home — disheveled, clothes in disarray. Is this not so? And then, when picking up the newspaper or washing the dishes, shouting and yelling: "How is it that so-and-so reads the paper and does not know to put it away?" Without a heart that labors willingly and without complaint — what kind of cultivation is that!

Then the other side says: "Could you not just pick it up for me? What would it cost you?" Indeed — and could you not simply put it away yourself? If everyone showed a little consideration, there would be no trouble at all!

But this side says: "I am home all day — cooking, minding the children, cleaning the entire house! You set up the altar hall and now I have to clean that too! Since you set up the altar, you have not once come upstairs to wash a single offering cup. What did you set up the altar for?" These are your grievances, are they not? Very well!

And that side says: "I am busy working all day, and then I have to go out and deliver people, go out and expound the Dao. I run here and there — what for? I set up an altar to bring stability to our home! What for? Is it not for you? For the family?" And so the argument begins — he says he is right, she says she is right. Both have reason. But when you have reason — do not be unforgiving. Is that not so?

Because they have their position, and we have ours. We cannot use our own position to constrain the other person's position — is that not right?

In all things, think a little more from the other person's perspective. Use a little more loving-kindness, and there will be no disputes — and then you can truly be "respectful as honored guests." This phrase is not mere theory — it is real! If only you endure a little and I yield a little, no matter who has reason and who does not, stop quickly. One coin alone does not make a sound, does it? One of you must stand up and be the bigger person. When hearts have calmed, then discuss it coolly. Both of you must share this understanding. If you do not have this understanding, then you should not have joined together in the first place. Do you hear?

Between one another, you must cut and polish, carve and grind — as the ancients said. And in this mutual refining, the most important thing is respect. If you respect me and I respect you, a great many unpleasantries can be dissolved. Is that not so?

We must bring the Dao into marriage, and through it influence all those around us. Let them know that the marriage of a cultivator is this good, that the home of a cultivator is this harmonious. If we are to set an example in our cultivation, the simplest example is a model household. Whenever a Dao-kin comes to visit, the home is always clean and tidy, always warm and agreeable — every time, at any moment. Then this household has the Dao, does it not? This household has the right to speak of cultivating the Dao, does it not?

Between siblings in this age, there is rarely the deep bond of feeling that once existed — is that not so? In our busy commercial society, everyone is occupied. And you, after entering the Dao, have thrown yourself in headfirst — serving the Dao, expounding the teachings — and the bond with your family has grown even more distant. So how can we resolve the unpleasantness between siblings? How can we return to that childhood feeling — where you fight, make a fuss, quarrel, and then it is over, and afterward you love each other just the same? Can we not return to that childlike heart? Must we not use cultivation to do it? The things we cannot do — must we not rely on our wondrous true nature, borrow its power, to reform our scattered thoughts, to reform our temper? And only then can we practice the Dao through our own conduct, demonstrate the Dao through our own being — is that not right?

When you demonstrate the Dao through your conduct, a person of virtue will never be alone. As long as you let your siblings confirm that a cultivator is truly admirable, their biases will naturally dissolve — is that not so? Why do the biases between siblings persist to this day? Because we have not demonstrated the Dao through our lives — is that not so? And if we cannot demonstrate the Dao through our lives, does that not mean we have shamed the Dao? That we are not fit to speak of cultivation? Is that not so?

13. The True Meaning of Seeking the Dao

求道的真義

Why do you seek the Dao? Where is the Dao, really? What does "seeking" even mean?

Let your Teacher tell you — when you come to the altar hall to seek the Dao, you have not actually received anything! It is not that you come to the altar hall and Heaven gives you something. The Three Treasures were bestowed upon you by Heaven — were they not? You have all overlooked these four characters: "The Dao is natural."

The Dao is wholly natural. And where are the Three Treasures? The Three Treasures are within you. They have always been there — they are not something another person tells you about, nor something another person gives you. They are originally yours. And every person is equal, every person the same — no one is better, and no one is worse!

So to seek the Dao is to understand that we have a master — and to understand that our master resides in our own house. A house has the master's room. The master has the master's place to sleep, and the guests have the guests' place to sleep — these cannot be confused. Is that not so?

Your Teacher says: when the right hand opens the point for you, it tells you that your master is behind this door. This body is a house. Your heavenly conscience is the master. The Transmitting Master tells you: your heavenly conscience must hurry in — enter through the front door, go in and take charge. Do not linger outside. At this moment — has your master come home?

When the master comes home, your eyes light up — do you understand? So your Teacher looks at each of you, one by one, and sees that none of you truly understand this meaning. The result? Your eyes are all half-shut, without spirit. "The spirit is not bright!" Think — shénmíng, shénmíng — we worship the shénmíng. But the spirit must be bright before you can worship the gods. If the spirit is not bright, on what basis do you worship the gods?

If you want to worship the gods, then worship what makes the spirit bright. If the spirit will not brighten, what are you worshipping for? Now — do you understand the meaning of seeking the Dao?

Heaven has flung wide the gate of expedient dharma. Those with affinity enter. This gate was originally closed — it had to be opened before you could pass through. Had Heaven not opened the Great Universal Deliverance, you could never reach the shore. Had your Teacher not given you the one-pointed transmission, you could never illuminate your nature. To illuminate your nature, you must be utterly clear, utterly bright — you cannot go on in a fog!

To be able to cultivate the Dao today is extraordinarily rare. In sixty thousand years, this chance comes only once. In former ages, the Dao was transmitted only to the Son of Heaven. Now even commoners may seek the Dao. Cherish this precious opportunity! Do not let what was easily gained be quickly lost. To cultivate the Dao, you must cultivate truly and train in earnest — nurture your heart and cultivate your nature. If your conduct is crooked and your heart is dark, the lotus will wither. Cherish this present affinity for cultivation!

Cultivation makes no distinction between noble and lowly. Now that the Great Dao is universally transmitted, those with affinity may board the dharma vessel — but not everyone can cultivate in peace and stability. That is why you must know how to cherish it. Do you understand?

Precisely because the Great Dao is universally transmitted do you, my children, have the blessing and the affinity to receive what has never been lightly transmitted since the beginning of time. Do not sell yourselves short!

The truth is already upon you. Whether you cultivate it — that is up to you.

14. What Does Seeking the Dao Seek?

求道求什麼

"I come to seek the Dao — what am I really seeking?" Truth. "What does seeking require of you?" Goodness. Everyone inclines toward the good — which shows that your innate conscience has not perished. You still have moral discernment. You still have the Buddha-heart. Seeking calls you to deliver all sentient beings — but it calls you to do it, to put the heavenly nature to work.

Seeking the Dao is not superstition. It is not telling you to hold incense and follow along in worship without knowing what you are worshipping. Know this: what you bow to is your own destiny. Every prostration is your life! What you seek, then, is a clear conscience. What you worship is the hope of becoming like those virtuous ones — you come to revere them, to venerate them, to walk in their footsteps and follow their example. It is NOT telling you to worship every day praying that the immortals and Buddhas keep you safe, keep you healthy, keep disaster away. If that is what you do, then you have missed the dharma gate entirely. That is superstition. It does you no good.

So cultivating the Dao means recognizing a principle — and then knowing one, practicing one. When you understand a truth, live that truth. Only then can liberation come step by step, peeling away layer by layer — the worldly mind, the petty worries, the greed, the delusions — all of it stripped clean.

15. Verification of the Three Treasures

三寶之印證

The true self of a person is a single orb of ethereal spirit — luminous in its emptiness, perfectly bright in its illumination, originally without a single thing. Where could dust cling to it? Why would it need any method? Methods only add contrivance. But sentient beings have fallen into the dusty world, clinging to the myriad things, attached to form and appearance, unable to transcend form while amid form. And so the true suchness of the original self is like the sun behind dark clouds, like a bright pearl covered in dust — its light cannot shine forth. Now, hearing the supreme Dao and receiving the heart-transmission, the disciples are many — but because they have not deeply realized the true form of the Tathagata, clinging emptily to sound, form, and theory, unable to follow their nature and practice with vigor, they are like painted cakes trying to satisfy hunger — in the end, they cannot be filled. And there are those who consider themselves clever, clinging to arts, occult flows, moving and still practices, and the four fruitions of the side-gates — they do not realize they have already strayed far from the natural supreme Dao.

Now, by the grace of the Great Compassionate Empress and the Honored Maitreya Buddha, the gate of compassion has been flung wide, and permission has been granted to transmit and proclaim the wondrous meaning of the Three Treasures heart-method, so that the supreme Dao may soon be practiced throughout the world, shining its great light and illuminating the entire cosmos. The Three Treasures that your Teacher transmits — the Pass, the Mantra, and the Seal — have been hidden since antiquity, secret treasures not transmitted to the unworthy. They are the king of all dharmas, pervading the three realms, encompassing the heart-method for beings of superior, middling, and inferior capacity. Thus the meaning of the Three Treasures: the deep will perceive its depth, the shallow its shallowness. Beings of the three vehicles will receive the true treasury of the Three Treasures each according to their own nature. For the true treasury of the Three Treasures is indeed the heart-method and the secret dharma for transcending birth and death. Within it is contained the true transmission of the Dao lineage, the true transmission of the Heavenly Mandate, and the true transmission of the heart-method. Although those who receive the Dao obtain the Three Treasures from one who bears the Heavenly Mandate in their person, the true treasury of the Three Treasures is not diminished by even a hair's breadth. If those who have received the Dao cultivate according to this true treasury, then by cultivating in this life, they attain liberation in this life, without falling into the six paths of reincarnation. Moreover, at the Dragon-Flower Three Assemblies, they will see the Buddha, hear the Dharma, and realize the fruit.

The Great Dao cannot be condensed without supreme virtue. Therefore, those who cultivate it must not simply sit in meditation and perfect only themselves. Beyond receiving the teacher's pointing and guidance on the path, one must attend to both inner and outer — practice goodness and accumulate virtue, contemplate the Way during all twelve watches of the day, follow one's nature without disorder. Only then can one attain the fruit of the nine-grade lotus dais. The Platform Sutra of the Sixth Patriarch says: "In life we sit and do not lie; in death we lie and do not sit. A pile of stinking bones — how can merit be established through that?" The ancient sages said: "Without a teacher, one cannot speak of sainthood." This is what they meant. Examine the immortals, Buddhas, sages, and saints of ancient and modern times — not one attained without seeking an enlightened teacher. Therefore, those who seek to transcend birth and death and encounter the truth through cultivation — how could they not wholeheartedly seek an enlightened teacher's transmission while practicing goodness and establishing virtue? Today, by the fortune of the Three Yangs opening a new era, the true lineage has descended upon all. Yet some do not recognize the heavenly timing — obstinate and closed, they do not seek an enlightened teacher but practice blindly and cultivate without sight. The true meaning cannot be grasped, and the nature and life-destiny cannot be established. Such worldly merit, though it be as numerous as the sands of the Ganges, because it does not illuminate the heart and reveal the nature, can achieve no more than heavenly or human blessings — or at most, becoming a deity within the three realms.

The following is excerpted from the Travelogue of the Heavenly Buddha Hall (天佛院遊記):

The Platform Sutra of the Sixth Patriarch says: "If you do not recognize your own original heart, studying the Dharma is of no benefit." Today, visiting the "Hall of the Virtuous Awaiting Rest," the souls here, though they practiced goodness and generosity, chanted sutras and worshipped the Buddha, studied the Dharma and cultivated the Dao — at the place of the original heart's Buddha-nature, they lost the verification of responsive realization. And so, though they may enjoy heavenly honors, they are still a great distance from transcending birth and death. It is hoped that cultivators in the world, reading this travelogue, will reflect deeply and truly awaken, that they may refine their merit and virtue, condensing it into the perfectly round, brilliantly radiant original face.

The cultivation of the ancient sages and worthies began from the root. The root is the arising of thought itself — and the enlightened teacher's pointing IS that root. The Three Treasures cultivation method is the most fundamental, most direct, most simple method of practice. Do not underestimate the one-pointed transmission at the Mysterious Pass. This pointing is called "receiving the seal." It is called "illuminating the heart." It is pointing everyone to find the original face of their own true master, opening the aperture of life and death. Therefore it must not be taken lightly. To receive this is a great karmic occasion. Treasure it well. The First Treasure is pointed here, to illuminate your heart, to let you guard the Mysterious Pass. Gather the ten thousand thoughts into a single thought. Then release even that single thought. That is your original face. The Mysterious Pass is a door — it is the starting point. Open the front door and walk inward, and only then can you find the true master. A hundred-foot pole — go one step further. To see a thousand miles, ascend one more floor.

Self-reflection and awakening to the Dao is the first step of cultivation. If your first step is not done well, you cannot take the second. A journey of ten thousand miles begins beneath your feet. If you cultivate the Dao without knowing how to reflect, how can you travel far? The wondrous function of the Three Treasures heart-method can let our self-nature gradually brighten. The benefits and wondrous uses of the Three Treasures are beyond counting — but they must be applied in daily life, applied to yourself. When your heart is not at peace, silently recite the Five-Character True Mantra, and wondrous wisdom arises. When you are lost, do obeisance — which is to say, question yourself, examine yourself: why has this problem appeared? Find the root first, then resolve it. That is wondrous wisdom.

Do not forget the bright lamp before your eyes! Close your eyes and guard the Mysterious Pass — see whether your own light is dim or not. In stillness, observe yourself. In motion, watch yourself. When you open your eyes, check — is the self-nature Buddha present? Only when the true person takes charge can you be free. Only then, my children, can you roam the world, wandering the four seas, and when encountering any situation, transform it. Whatever you see can remind you, awaken you, open your wisdom, unlock the bonds of your heart. Untie the knots quickly — otherwise you will suffocate, because they are too tight. Loosen them.

The root of cultivating the Dao: drinking water, think of the source. Where does affinity arise? Where does the root come from? From the place the enlightened teacher pointed. Have you found your root? The physiognomy texts say: the space between the brows connects to the root of the nose. The root of life is where essence, energy, and spirit converge. The spirit travels to the eyes — which is why the old ancestors said: to paint the dragon, dot the eye. One point of true nature encompasses heaven and earth, can be vast or minute, and fills the six directions. If you want bodily health — first, the spirit must be sound. Second, fulfill the Five Constant Virtues: benevolence, righteousness, propriety, wisdom, and trustworthiness. Third, be still. People today are too agitated, not still enough. If you are not benevolent, of course your liver suffers. If you are not righteous, your lungs suffer. Your kidneys, your heart — all of it. When you have fulfilled the Five Constant Virtues, when you are sufficiently still, your spirit will be sound. Where would illness come from? This is the true way of nourishing life.

If you want to compete with others in technology, the daily innovations will always outpace you. If you want to compete in talent — that is all surface. Because Laozi said: "In the pursuit of learning, one gains daily. In the pursuit of the Dao, one loses daily." Hold fast to the root and let the spirit shine forth — that is the correct way. The Book of Songs says: "Ever align yourself with destiny, and seek your own blessings." If a cultivating gentleman can constantly examine himself and align with the principle of Heaven, then without chasing after wealth and rank, blessings will naturally come in abundance. Today you understand this point of light upon your own person. Your Teacher lit this lamp of the Dao-seed in you and asks you to pass it on — to transmit the flame. In these Final Days of the Third Epoch, the Dao descends like fire. Ten thousand households give birth to Buddhas. With this one flame comes vitality, comes life — and life itself shines.

The Three Treasures of the White Sun era are the crystallized essence of all the laws of heaven and earth. They contain the wondrous intention of every patriarch's true transmission throughout the ages. They run through the actual truth concealed in all the scriptures of past and present. What happens when the heart is out of balance? How do you soothe the inner wound? Be still, will you not? Calm the heart. We must find the true master. We use the Three Treasures — because you do not regularly turn the light back upon yourselves. The moment you encounter a situation, your hearts become bewildered. When your thoughts are in disarray, it is because you have been pulled along by the discriminating mind. At that moment, quickly close your eyes and guard the Mysterious Pass, grip the Third Treasure tightly, and silently recite the Five-Character True Mantra. When the original spirit returns to take charge, the real and the false become clear of themselves.

The Three Treasures are a dharma gate, yet my children do not know how to use them. You only think to use the Three Treasures when disaster strikes! In ordinary times, they are meant for cultivating the heart and nourishing the nature. Recite them often, and you will have a connection with Maitreya, the Patriarch, and with your Teacher — Ji Gong the Living Buddha, also known as the Buddha of Radiant Integrity. When difficulty comes, the response will be swift. The dust and commotion of the world never cease. Sentient beings, bound by the roots of suffering through their ignorance, find no peace or ease of mind — how painful this is! My children, you have now encountered the Three Treasures and understood the beginning and end of your coming and going. But you must be able to use the Three Treasures skillfully, to settle your own body and mind, to cultivate outer merit while nourishing inner virtue. This is truly important!

Where is the gate of life and death? Where do the sun and moon unite in virtue? Where do yin and yang converge? Here! Where is the most sacred, the most good? Here! You all know this — yet you have not entered the inner chamber. To enter the inner chamber, you need genuine merit and real goodness. Always look within yourself — always seek upon your own person. To look within yourself is the way of the sage. To look at others is the way of the petty. Is your heart settled? Turn the light inward at all times. Think constantly of your own faults — is that not "a friend coming from afar"? Your heart is always outward-reaching. If in the midst of busyness you can steal a moment of leisure, become still and reflect on your mistakes — when the heart is drawn back in, it enters from the distance. The character for "friend" — 朋 — is it not two eyes? "A friend coming from afar" — is that not your own true master returning home? And so: "Is it not a joy?"

To walk the path of cultivating the Dao, you must first understand the foundation of the Dao, and have a clear recognition of the principle of Heaven. If your understanding of principle is unclear, your root is unstable. At the smallest setback, you wobble and sway. A tree whose root is not firmly planted will topple at the first wind. Just so, if in cultivation you know only the method but do not understand the truth, you will easily be ensnared by people, situations, and things. You must understand the principles of the Heavenly Way and the Human Way. When you encounter a situation and use the Three Treasures, it will come naturally and flow with ease.

Losing your temper means there is a fire in your heart. What can subdue it? The Three Treasures. When you lose your temper, first still your heart and think: why am I angry? After the outburst, what good or harm has come of it? Losing your temper often will exhaust and sicken the body. The human heart has four deviations — what are they? Wrath, fondness, worry, and fear. Cultivating the Dao means freeing yourself from these outer disturbances. They are like radio waves that interfere with our self-nature. Why are the immortals, Buddhas, and bodhisattvas not disturbed? Because they "guard the center"! Guarding this one central point, perfectly tuned to this one point — the enlightened teacher pointed to this very point. Have you been guarding it? If the heart is not even present, how can it be correct? And if it is not correct, how can you guard anything? So the one who has awakened to the Dao has a heart of wisdom. The one who has not has a heart of trouble.

My children, in life there are things more meaningful than money. Power too will pass one day. If we do not know where to stop, if we cannot rest in a place of supreme goodness, chasing fame and position until the end — when at last you release your two hands, can you carry any of it with you? In this world, you may have a name, you may have power — but that is nothing remarkable. If you can live within the five phases of yin and yang without being turned by them — THAT is truly extraordinary! And only through cultivating the Dao can you achieve this. Matters will gradually fall into harmony. Return to the self-nature, and you can transcend the material realm, unbeholden to things. Therefore the sage nourishes the nature. The common person nourishes the body.

To fall into the red dust is to have certain affinities to fulfill. But the cultivator knows to face them with luminous thoughts. Cherish every trial that tempers you. Cherish every ordeal that refines you. Cherish every experience that elevates you. Cherish every circumstance that transforms you.

Though your fate may be wealthy and noble, if you practice unrighteousness, one day the wealthy fate will become a lowly one. Though your fate may be poor, if you accumulate virtue and merit, you will surely rise from poverty to abundance. All is of your own making. "Destiny is not constant" — practice the good and you obtain it, practice the bad and you lose it. True wealth is "filling oneself with inner virtue," and true nobility is "giving with joy." This benefits others and benefits yourself. As it is said: "The more you do for others, the more you have. The more you give to others, the more abundant you become." Therefore, the rich who give are virtuous. The poor who hold to the Dao are noble. Wealth and rank lie in the accumulation of goodness. Long life and prosperity lie in a good heart.

Sentient beings in their ignorance cannot illuminate the heart and see the nature. The Dao is right before your eyes, yet you, my children, still go outward to seek it — truly abandoning the near and chasing the far! If you always insist on looking at the outer form, clinging to external people and affairs, you will only lead yourself astray. The Dao comes from the teacher's transmission, but cultivation depends on the self. The self-nature can only be delivered by the self. If you do not cultivate, then all the Buddhas and bodhisattvas cannot rescue you to heaven.

The heart-method — the heart-method! Use your heart to transmit the Dharma. If you do not use the heart, you will never know the heart. Only by transmitting with heart can you deliver all sentient beings under heaven. If you merely speak the Dharma without using the heart, how will anyone be able to realize it? Whether you cultivate in the mountains or at home, the most important thing is to cultivate your own heart.

Since ancient times, the true scripture has never been on paper. Only by seeking within yourself can you find the gate of your own life and death. Once you have read the words and spoken them at length, they remain words in the end. If you cannot do it, cannot live it, then it was not something you discovered from within your own heart-nature.

If a person goes a whole year without bathing, the grime will pile up. Your own heart is no different — it must be scrubbed with effort every day, washed every day, until it is like new. "If one day you make it new, then renew it daily, and again daily renew." "In the pursuit of the Dao, one loses daily; in the pursuit of learning, one gains daily." Studying the Dao and cultivating the Dao is different from acquiring academic knowledge. Learning literature, philosophy, chemistry — the more you study, the more knowledge you have. That is talent. But the reason this world is full of suffering is that delusion and attachment are too heavy. Therefore, "in the pursuit of the Dao, one loses daily" — as you study and cultivate the Dao, the self-nature gradually brightens, the dark clouds and grime fade and thin. What is lost is every kind of attachment. The Dao is originally pure, without a speck of dust or stain.

The Buddha spoke of forty-eight thousand dharma gates — chanting sutras and transferring merit, sitting meditation, seven-day retreats, the Eight Precepts — but then he also said: the Non-Dual Gate. Non-dual is "one." "One" is the Dao. It is the true scripture — and the true scripture is not found in the words of written texts. Therefore the World-Honored One said: the Treasury of the True Dharma Eye. Everyone has thoughts. If thoughts are incorrect, behavior will be incorrect. Therefore the sutras say: sentient beings live in inverted dreams, having lost the true Dao. Thoughts arise from what is known and seen — this is what is called "views." The reason people have so many delusions and attachments is that at the root their views are mistaken — a sick kind of knowledge. Accumulated across countless lifetimes, this habitual staining runs deep and heavy, the distortion of views severe. How can it be corrected? The sages' scriptures of thousands of years already have the answer. Therefore to read the classics is to hear the education of the sages, to accept the thought of truth.

The content of the scriptures is like the rain of the Dharma — it can nourish our hearts, let our spirits grow and rise, and it can wash away our grime, making our spirits clean and bright. Reading the books of the sages, understanding propriety, transforming one's character — a refined character is a real achievement. But since ancient times, those who have read the sages' books are beyond counting. Why, then, in every age, do human beings enact the same selfishness, the same struggles for power, the same loves and hatreds and killings — such heavy greed, such heavy anger, such heavy delusion? Have those with good roots and good manners never struggled inwardly? Of course they have. But very, very few turn back. Most are conquered by the discriminating mind — the identification consciousness — and so they follow the tide, act shamefully in secret, and deviate from the constant way of the Five Virtues, until morals decline, the principle of Heaven is obscured, and the bonds of human relations are broken. The sutras say: sentient beings constantly sink in the bitter sea because they have lost the true Dao. The true Dao is our true spirit, our true master. When the true spirit abdicates and the discriminating mind takes the house, of course the world falls into chaos.

Since ancient times, the truly wise — in order to transcend the constraints of the five phases and let the self-nature be free — have traveled a thousand miles to seek an enlightened teacher. The Sixth Patriarch Huineng said: "If you do not recognize the original heart, studying the Dharma is of no benefit." If you cannot illuminate the heart, then however much talent you acquire, it means little. Bodhidharma came from the West without a single word — everything depended on applying the heart with effort. This shows that the heart-method is not found in the scriptures. That is why the Sixth Patriarch said: "Since ancient times, from Buddha to Buddha, only the original substance has been transmitted. From teacher to teacher, only the original heart has been secretly entrusted." The Sixth Patriarch also said: "Worldly people spend all day seeking only fields of fortune, never seeking to escape the bitter sea of birth and death. If the self-nature is confused, what can fortune do to save you?"

The scriptures of the Three Teachings have been in China for thousands of years. In every generation, there are those who lecture on them. Philosophy students study them as required courses. These students and professors all understand the principles and philosophy. But their attachments and habitual natures, their suffering and pain — they cannot lay them down. Why? Because the thing that arises at the level of thought can only be subdued, only healed, by the method of the heart. Therefore it is said: "All dharmas arise from the heart. All dharmas perish in the heart." This is why you must first understand the road of principle — then your own heart will know whether your thoughts are correct or not, whether they accord with reason. Where they do not, use willpower to transform consciousness into wisdom. This spiritual force requires dedicated practice.

And so when the Living Buddha, your Gracious Teacher, descends to the altar to instruct us, he always urges us: after seeking the Dao, you must still come to the altar hall to hear the teachings, so that you may understand the principle. Only when you understand the principle do you know how to "use" the Three Treasures, and appreciate the extraordinary power of the Three Treasures heart-method. If you only know how to use the Three Treasures but do not understand the truth, without truth as your foundation, you have no motive force to cultivate the Three Treasures. This is what people call the lament of "entering the treasure mountain and coming back empty-handed."

Scriptural Verification

The Mysterious Pass — the single aperture — is the pivot of a person, the cave where the spirit-nature resides. At the moment of human conception, after seven days when the first yang returns, this aperture already exists. For the cultivator, to depart from this aperture is to follow an outer method. It is called the Aperture of Spirit and Breath. It is also called the Square-Inch Ground. It is also called the Gate of Life and Death.

Patriarch Lu Dongbin said: "The gate that births me is the door that kills me. How many awaken? How many realize? In the middle of the night, the iron man ponders for himself — immortality and deathlessness are made by human effort."

In Buddhism it is called the Non-Dual Gate, the Treasury of the True Dharma Eye. The Daoists call it the Yellow Court, the Valley Spirit. The Book of Changes says: "The gentleman penetrates principle through the yellow center, dwelling correctly in the body" — this is also called the Place of Knowing Where to Stop. The Great Learning says: "Knowing where to stop, then there is stillness" — this is the great center of the human body. Heaven has the handle of the Dipper as heaven's center. Earth has Mount Sumeru as earth's center. Humanity has the Mysterious Pass as the human center.

Emperor Yao transmitted to Emperor Shun the four-character heart-method: "Sincerely hold fast to the center." Zisi wrote his book to embody this, naming it with the two characters for "centering" and "constancy" — the Doctrine of the Mean. Those who receive this pointing are said to have received the Dao. The Analects has the praise: "If one hears the Dao in the morning, one may die content in the evening." Zigong had the lament: "The Master's words on human nature and the Way of Heaven cannot be heard."

Meixian's spirit-writing instruction: "The Dao is the road. Principle is the method. Ten thousand scriptures and ten thousand halls attest to it. Ink and writing fill the world, yet not one person knows the Dao-method. Everyone reads and chants the classics — they only lack the one-pointed transmission, and so they miss the road."

After the Second Patriarch Shenguang met Patriarch Bodhidharma, he composed this verse: "Not knowing where the One ultimately returns, Shenguang paid homage to Bodhidharma. Standing in snow at Shaolin — for what purpose? Only to seek the one-pointed transmission to escape King Yama."

In the scheme of yin and yang, this aperture is the Taiji Nest. In the Eight Trigrams, it is the Li Palace, the Ninth Purple. In the Five Phases, it is the Central Earth of Wu and Ji. Zisi said: "The center is the great root of all under heaven." He also said: "The gentleman aligns with the center in every moment." All of these connect to and verify one another. Since ancient times, a thousand immortals and ten thousand Buddhas — all were realized through this.

The five thousand characters of the Dao De Jing, the thirty-two sections of the Diamond Sutra, the complete Book of Changes, the twenty books of the Analects, Zengzi's Great Learning, Zisi's Doctrine of the Mean, the Holy Bible of Jesus, the Quran of Islam — it is said that every word is cinnabar and gold, one principle, one Dao. But what is truly precious is the heart-method transmitted by an enlightened teacher.

The teachings established by each religion conceal the heart-method of the Heavenly Dao within the scriptures, hoping that future generations will use the scriptures to seek out an enlightened teacher and transcend the cycle of rebirth. But alas, the novice monks of today do not understand the principle of the Non-Dual Gate. They sit in meditation and practice Chan, cultivating goodness on the surface — but is this not a side-gate? There are also those who drum and chant, using false scriptures for profit, losing their refuge and precepts, not realizing true emptiness. To seek attainment through such means is impossible.

In the Final Tribulation of the Third Epoch, the Fire Essence Child and the Water Essence Child proclaim the orthodox way of the Confucian lineage and revive Chinese culture, pointing open the central Earth of Wu and Ji — the Way of "penetrating principle through the yellow center" — so that those who receive it may know: "not deviating is called the center, not changing is called the constant." The center is the correct Dao of all under heaven. The constant is the fixed principle of all under heaven.

The sages of the five religions have been saving the world for ages. Their books remain, but whether one uses them with true practice or false practice is hard to distinguish — right and wrong are hard to separate. Receive them from an enlightened teacher, and their use is correct. Without an enlightened teacher, their use is counterfeit. It is hoped that all sentient beings who wish to study the supreme awakening will visit and seek an enlightened teacher who points to the essential words of true cultivation. Cultivate with the Dao. Practice with constancy. Hold it close to the heart and never lose it.

The scriptures say: "Open the Mysterious Pass, and King Yama does not come calling. Your name is struck from the Underworld and inscribed upon the Heavenly Register."

Also: "One pointing transcends the three realms. One point escapes the ten King Yamas."

The ancient sages say: "To read through ten thousand scriptures and classics cannot equal one pointing from an enlightened teacher."

Also: "To read ten thousand volumes yet not penetrate a single aperture — a belly full of learning, yet ignorant of life and death."

The immortals say: "The Great Dao is not difficult — people make it difficult. The confused are separated as if by ten thousand mountains. When the enlightened teacher opens the Mysterious Pass, without a snap of the fingers, one arrives in the Western Paradise."

The ancient sages say: "The Mysterious Pass is a priceless treasure. Open it, and it is Penglai Island — the cave of the immortals. And within the cave, the free and sovereign king of the original nature."

The Celestial Master of Original Beginning said: "Before your eyes, one road leads straight to your old home. It points to your original face. The Dao is within it. The awakened find it naturally. The confused, though they have a bright lamp to guide them, still let the monkey-mind and horse-will run wild — staggering left and right, falling into the ditch! The Primordial Dao of Original Beginning is just this one small point."

Avalokiteshvara Bodhisattva said: "In the purple bamboo grove, observe the self at ease. The pure vase and willow branch awaken the profound mystery. The bodhisattva dwells in the valley grove, never departing for an instant — this is the true lineage. The Great Dao is clearly upon the heart. All deliberate striving leads downward. Know the Pure Land that is right before you, and ten thousand alchemical scriptures can be struck through with a single stroke."

The Buddhist sutras say: "Do not seek the Buddha at the distant Spiritual Mountain. The Spiritual Mountain is in your own heart. Everyone has a Spiritual Mountain pagoda — best to cultivate beneath your own Spiritual Mountain pagoda."

Also: "The Western Paradise is one hundred and eight thousand miles away — but the pointing reveals the West right before your eyes."

Jesus said: "Whoever does not bear their own cross and follow me cannot be my disciple."

Muhammad said: "The land of the faithful — Alif, between the two Mim." Alif refers to the spirit-nature. The place where the spirit-nature resides is between the two Mim.

Confucius said: "If one aperture is penetrated, then one does not die — for longevity resides in the spirit."

Jesus said: "Bear your own cross to meet God." This cross is the very place the enlightened teacher points to.

Shakyamuni Buddha said: "I have the Treasury of the True Dharma Eye." These words hint at the location of the Mysterious Pass.

Laozi's Dao De Jing says: "The valley spirit never dies. This is the mysterious female. The gate of the mysterious female is the root of heaven and earth."

Confucius said in the Analects: "When three people walk together, there must be my teacher among them. Follow the good in the good one, and correct the bad in the bad one." That is to say — there is one true person and two false persons!

Also: "Everyone has a self-nature Buddha. The scripture to chant is the wordless scripture. Chant it and recite it and never forget — it ensures your steady ascent to heaven. To seek the scripture outside the heart is to take the wrong road — a moon reflected in water, a flower in a mirror."

The Platform Sutra says: "If you do not recognize the original heart, studying the Dharma is of no benefit."

The superior practice is awakening to the nature of awareness. The middling practice clings to written words. The inferior practice prizes miracles and manifestations. The Fifth Patriarch explained the Diamond Sutra to the Sixth Patriarch in the middle of the night, covering them with a kashaya robe so no one could see. If it were merely lecturing on the sutra, why not let people see? Because the one-pointed transmission was being given.

The Mysterious Pass Explained

The Mysterious Pass — the wondrous aperture. "Mysterious" means it penetrates heaven and earth. "Pass" means the gate of life and death. "Aperture" means the divine mechanism hidden within. People commonly speak of "seven holes and eight apertures" — two eyes, two ears, two nostrils, and one mouth: only seven openings in all. Then why speak of an eighth aperture? This eighth aperture — no person in the world can know it on their own. Though medicine has advanced and scholars hold doctorates, they cannot fathom its mystery. Though science has progressed, its wonder remains beyond comprehension. The Mysterious Pass is truly the hidden secret of the cosmos, the vital secret of human life. Unless the time is right and the person is right, even sages and Buddhas dare not reveal this heavenly secret. This mysterious mechanism is the ancestral aperture from which heaven was opened, earth was established, and all things and human beings were created. The Mysterious Pass is the center of heaven, earth, and humanity, with a wonder that neither spirits nor ghosts can fathom. It is the secret treasure of returning to heaven, never lightly transmitted through all ages. Attain it, and you can transcend the ordinary and enter the sacred. Cultivate it, and you can become an immortal or a Buddha — transcending birth and death, forever free from the cycle of reincarnation!

Ji Gong's Three Treasures

The Buddhist sutras say: "Do not seek the Buddha at the distant Spiritual Mountain. The Spiritual Mountain is in your own heart. Everyone has a Spiritual Mountain pagoda — best to cultivate beneath your own Spiritual Mountain pagoda."

From this single Buddhist verse, we know that every person carries a Hall of the Three Treasures upon their own body. Seek within it, and you can resolve all things — even attain the Buddha Way. I, Ji Gong the Living Buddha, now explain:

The First Treasure — the Spiritual Mountain:

This is the ground of the self-nature. The Confucians call it the "ground of supreme goodness." The Daoists call it the "Mysterious Pass." This gate is at the crown of the heart — that is, above the conscience. If you can receive the enlightened teacher's pointing and awaken suddenly, then within your own body you can "seek the Buddha."

The Second Treasure — the True Scripture:

A scripture is a path to the Buddha. To chant the Buddha's name with the mouth while arousing the Buddha-heart within is called the sudden teaching, the Pure Land. Focusing upon this is not the monopoly of monks — lay practitioners may chant it too. It is called "the most expedient dharma gate." They chant the name of the past Buddha. We chant the name of the future Buddha — Maitreya, who will descend into the world — chanting that he may come soon and open the Dragon-Flower Assembly, so that all may attain the Buddha Way. Within your own body, you can "seek the Dharma."

The Third Treasure — the Heart Seal:

If the living being can unite with the Buddha, then Buddhahood is attained. When this heart and the Buddha form a "contract" — the hands clasping together as Child and Ancestor, the Original Heavenly True Buddha become the Child — one naturally receives the Buddha's heart seal. Within your own body, you can "seek the Sangha."

These three are the Hall of the Three Treasures upon your own body. Burn incense there often, and when trouble comes, seek within it — and calamity will naturally transform into blessing. As it is said: "In the morning, ascend the Hall of the Three Treasures. In the evening, descend the Mountain of the Five Phases." Cultivating the Dao by day and practicing by night, you can escape the three realms, leap beyond the five phases, and never again enter the cycle of reincarnation.

Many who seek the Dao wish to cultivate the way of the Buddha. Yet how pitiable — they do not seek the Tathagata at the Spiritual Mountain, but wander the bitter sea of dust and desire, chasing false appearances. This precious pagoda upon each person's body, and the Bodhisattva of Freedom seated within it, have long gone unvisited, uncultivated, unworshipped — fallen into disrepair. What a pity! Apply your effort upon the ground of the heart. Cultivate this heart until it is perfectly full, without flaw — and that is the moment when the Heart Pagoda, the Sacred Pagoda, is complete: the heart illuminated, the nature revealed!

A verse:
Do not seek the Buddha at the distant Spiritual Mountain —
The Ancestor dwells in the Mysterious Pass; awaken and cultivate.
The original spirits, nine and six, possess the primordial nature;
To the Infinite they share one root — trace the stream to its source.

Study the Dao and pursue the root and origin;
The enlightened teacher points to the ancient Mysterious Pass.
In this very moment, awaken completely and go home —
Cast off the mundane, depart far from suffering and sorrow.

16. The True Meaning of Merit and Virtue

功德之真義

Merit and blessing-virtue are not the same. Most cultivators believe that offering to sentient beings IS merit. In truth, that is merely blessing-virtue and karmic reward — and it is also the duty and task a cultivator should fulfill. Because responsibility is the bodhisattva's lot, the capable person's obligation, an altruistic act, and a true sacrifice.

What is merit? When you truly help another person, and they receive your benefit, and at the same time you do not remember that you were helping — THAT is merit.

Everyone wants to do more good works and accumulate merit. But so-called merit is not doing the Buddha's work for the sake of merit. It is when you are doing the Buddha's work with your whole true heart — merit is already within that.

Merit is very simple. It can be found at any moment in daily life. A word of encouragement — that is merit. But the kindness you give out? Do not keep track of it every day! That is what is called true merit.

Sometimes the most obscure merit is actually the greatest. Those of us who go out and put on a show do not necessarily have great merit. But you, my children, tend to value only the surface.

If someone else does not sweep the floor today, I say they are not diligent. And when they say they want to accumulate merit but seem not to be doing it, I stare at them to make them do it. This kind of person who does not manage themselves but only manages others — that is called a "busybody." That is someone who values surface work.

Your own virtue IS merit. One who has virtue can surely accept all disputes and all criticism from the outside. All things have gains and losses. Yin and yang complement each other through mutual aid. Therefore, having wisdom and talent still requires cultivating virtue. "Great wisdom appears foolish" — that is the mark of one who has virtue.

Merit resides in the dharma-body and need not be sought. If you cultivate the Dao, do not think of seeking merit. To seek it is to seek blessing-reward.

If you seek merit, you have no merit. If you seek blessing-reward — yes, you can have it. But when the blessing-reward is exhausted, you will cycle through the four births and six paths of reincarnation just the same.

What is "performing merit and establishing virtue"? It means, my children, holding the attitude of "doing with joy, accepting with willingness" — without any complaint or dissatisfaction. As long as you can be down-to-earth, without regret or resentment, you will certainly be able to do things well with a calm and peaceful heart. If you do it unwillingly and reluctantly, that is not "performing merit."

Performing merit is having a heart full of joy, giving without seeking return. Only then can your heart grow ever younger, ever brighter.

Formless merit — that is true merit. Do not display it before others. And do not be too proud. Pride leads to ruin.

The fame, profit, and wealth of this world will all disappear. Only intangible merit is eternal. You need not fear that others will steal it — because it cannot be stolen.

Treat doing merit like eating a meal — treat it as something you should do, and you will not do it reluctantly. Just as you eat with such enjoyment, treat cultivation like savoring a fine meal, and you will wish to enjoy it every day. So — one thought off, and the difference is as vast as heaven and earth!

Sincerity in merit transforms into eternity. Act according to your own ability — however much ability you have, do that much. As long as you have a sincere heart, Heaven will help you.

In everything, do not keep waiting for tomorrow. Seize today. Seize the present. Seize this moment. That is what is real. That is what is eternal.

17. The Fifteen Buddha Regulations

十五條佛規

What the cultivators of the White Sun era practice is the Buddha's vow — the dharma gate of the Heavenly Mandate. What Yiguandao emphasizes is the Heavenly Mandate, for without the Heavenly Mandate there is nothing supreme. The Heavenly Mandate is the Buddha's vow-power. Our teacher, Maitreya Buddha, cultivates the compassionate heart — the samadhi of loving-kindness. What the cultivators of the White Sun hope for is to return in the future to the inner courtyard of the Celestial Buddha Hall — what Buddhism calls Tushita Heaven. Therefore, you should examine your own dharma gate deeply, practice diligently, and bring the light of your original nature to fullness.

All things have their fixed standards. Ships at sea and planes in the air each follow their own set routes — without a route, it is hard to reach the destination. The Dao is the sovereign of ten thousand beings, supremely honored and precious. The Eternal Mother established the Fifteen Buddha Regulations long ago, so that cultivators might have a compass of measure and standard, lest they stray into deviant paths and fall. Moreover, because a great calamity engulfs the world, those who would walk the Great Dao to aid the imperiled and relieve the suffering must first understand these regulations clearly. Take the Buddha Regulations as your foundation. If you know the Buddha Regulations, walking the Dao is easy. If you do not understand the true meaning of the Buddha Regulations, you will delay the great mission of the Three Realms and abandon your own future. You must not be careless.

1. Revere the Immortals and Buddhas (尊敬仙佛)

To study the Dao and hear the principles of our true nature, we must rely on an enlightened teacher to transmit them. Without a true enlightened teacher, how could the true transmission be given? The Immortals and Buddhas are the awakened ones who have stood in the teacher's place before us. To cultivate the Dao, we must rely on the Immortals and Buddhas for their help and protection — how could we not revere them with utmost sincerity?

Therefore, revering the Immortals and Buddhas is the first step of cultivating the Dao. To revere the Immortals and Buddhas is to revere their great vow of compassion for all beings. Respect the compassion of the Immortals and Buddhas from the depth of your heart. Follow in their footsteps. Heed their instructions. Revere the Immortals and Buddhas as though they were always at your side, and never act against Heavenly Principle or your own conscience.

Within, do not depart from faith in your own self-nature; without, do not depart from the conduct of the Buddhas. Walk in accordance with all Heavenly Principle — only then does it accord with truly revering the Immortals and Buddhas.

2. Honor the Seniors, Elevate the Juniors (尊前提後)

Follow the leadership of those who came before, and raise up those who come after. Without this, the bond between teacher and student is broken, and the Dao has no one to carry it forward. Therefore, this is the second step in receiving the Dao and advancing toward Immortalhood and Buddhahood.

As a junior student, you should hold a humble attitude, earnestly seek the guidance of your seniors, and receive their teaching with sincerity and respect — this is how you repay the great grace of your teachers. As a senior, you must be tolerant and humble, guide the juniors, and lead by example. Let the line of transmission be consistent from top to bottom, and transform all beings through great virtue. Seniors should care for their juniors and never bully or look down upon them. Juniors should sincerely study and practice. When seniors and juniors share one heart and one virtue, walking Heaven's path together and avoiding the trials of demons, then the sacred work becomes easy to accomplish.

3. Fasting, Solemnity, Centeredness, and Rectitude (齋莊中正)

Discipline yourself through fasting and precepts. Observe vegetarianism and refrain from killing, lest you create karmic entanglements. Purify body and mind. Examine your conduct strictly — free of desire, free of crookedness, neither leaning left nor right, with nothing that violates principle. The cultivator must fast and observe the precepts within the heart.

Be neither disorderly nor anxious. Let the outward form be solemn and the center true — sincere within, manifested without. Recognize the truth clearly, set your heart with firm resolve, and carry it out in practice. Do not let the world's delusions move you. To chase falsehood and abandon truth, to let your resolve waver easily — a person without fasting is not pure, a person without solemnity has no integrity of body, a person without centeredness veers to one side, a person without rectitude does everything upside down. Therefore, fasting, solemnity, centeredness, and rectitude together form the root of self-cultivation for all people under Heaven.

Those who serve as teachers and seniors should be especially cautious. Hold right principle in the heart, establish yourself in it, and establish others through it. Guide the juniors so that they can walk the path correctly. A senior is the model for those who follow — if you yourself cannot keep your heart right and your conduct cultivated, how can you guide the juniors? If there is deviation, the juniors will follow and imitate it. One person falls and ten thousand fall with them — how could there be no fault clinging to you?

Therefore, all the heart and conduct of the cultivator must never depart from fasting, solemnity, centeredness, and rectitude. Only then can you set foot upon the foundation of the sacred path. When the foundation is solid, the way of cultivation opens before you.

4. Follow the Rules, Walk the Line (循規蹈矩)

Follow the rules and walk in practice, and all things can be perfected. Rules are like bright roads, heavenly laws, civil laws, and household codes — without rules, nothing can be accomplished well. Heaven gives birth to all people with certain principles. All beings are born carrying the original nature of Heavenly Principle, endowed with virtues as beautiful as those of Heaven itself. To follow these principles and walk in virtue is simply one's natural duty.

In this age of the final calamity, humanity has already buried its righteous spirit and lost the basic principles of being human. To walk this Great Dao, you must awaken clearly. Follow the rules, walk the line — first guard the principles of being a good person. Do not depart from the principles. Keep them in mind constantly. Set your aspiration as high as the sky, and then walk the path. Only then can you build the merit of your own self-nature. Otherwise, you will inevitably be tainted by deviant confusion, and all your prior effort will be wasted.

When the Great Dao is transforming the world, if there is no discipline of rules to hold things in place, over time the spirit naturally withers and laziness sets in. If you violate these rules, even charitable giving as numberless as the sands of the Ganges will not count as merit. Therefore, not one of the Fifteen Buddha Regulations may be neglected. Only then can you attain the fullness of the Dao.

5. Take Up Your Responsibility (責任負起)

The true Dao of Heaven has been lost for ages. Where shall the beings drowning in the bitter sea go to find it? The morals of the world, the hearts of humanity, the customs of society — all have decayed to the utmost extreme. The responsibility of rescuing the deluded rests upon the shoulders of those cultivators who have resolved to walk the Great Dao and save the world.

From the leading ministers and altar masters down to every Dao-kin, each person has their own responsibility. Complete your own task. Build merit. Receive the grace of Heaven. The cultivator must recognize the goal clearly, set the pillar of the heart firmly in place, embody the heart of Heaven in action, proclaim the truth and deliver all beings, lead the lost into awakening, bring the multitudes to the far shore, turn back the tide of decline, rescue this suffering world, and accomplish the great mission of establishing the Buddha's kingdom. Raise up the spirit that will not bend after a hundred setbacks — only then can you fulfill the responsibility of cultivation. Lead by example. Rectify yourself and transform others. Only then, in the wondrous mystery, can the true Dao be accomplished.

We who have descended into this human world should know to take up our responsibility. In the Third Era of the White Sun, the Immortals and Buddhas have incarnated in reverse — descending from Heaven to become human — for the purpose of delivering all beings universally. But being born into a world of forms and appearances, dazzled by its myriad colors, if we are turned about by circumstance, then we have abandoned the very responsibility for which the Immortals and Buddhas incarnated. Awaken swiftly. Take up your responsibility.

6. Revere the Sacred, Lighten the Worldly (重聖輕凡)

To revere the sacred and lighten the worldly means to honor principle and release attachment to emotion. Principle is Heavenly Principle, woven into the human world — it is the flow of public righteousness, the Confucian Middle Way that leans neither left nor right. This is what we call 'revering the sacred.' To release emotion is to let go of the selfish desires of worldly feeling — it is the Confucian 'restrain the self and return to propriety.' This is what we call 'lightening the worldly.' The Buddhist teaching — 'thus should you abide, thus should you subdue your mind' — carries the same meaning. Therefore, revering the sacred and lightening the worldly is a fundamental requirement for cultivating and completing one's original nature.

The distinction between sacred work and worldly work lies in a single thought. Regardless of circumstance, if the heart is set on principle — that is revering the sacred and lightening the worldly. If the heart is set on profit — that is revering the worldly and lightening the sacred.

When the sacred and the worldly walk together, cultivating the Dao means walking the path between person and person — among scholars, farmers, artisans, and merchants — among society and nation — among families, between fathers and sons, brothers and sisters, elders and youth — between husband and wife, among relatives and friends. This is what revering the sacred and lightening the worldly truly means.

If the outward form appears sacred but the heart is not right — if one is fixated on the fruits of merit and unwilling to abandon deluded desires — then though the form seems to revere the sacred, it is not sacred at all. On the other hand, if one's outward actions are not specifically 'doing the Dao's work' but are in truth beneficial to the community and helpful to the multitudes — if the heart is set on principle and the actions manifest virtue — then though it looks ordinary, it is truly the flow of Heavenly Principle. If that is not revering the sacred, what is?

If sacred work awaits you, do not let worldly concerns crowd around you. Sacred work serves the greater self, and should be given weight. Worldly concerns serve only the smaller self, and should be lightened. Break through every entangling obstacle. Be a great pillar within the Dao forever. This too is revering the sacred and lightening the worldly.

7. Be Humble, Respectful, and Gentle (謙恭和藹)

Humility and respect means being modest about yourself and respectful toward others. Gentleness and warmth means being harmonious with people, amiable and without contention. Modesty earns the teaching of others; respect earns the trust of others — these are the foundations of standing in the world.

Humility and respect win the guidance of those above and the reverence of those below. Warmth and gentleness win the esteem of those above and the admiration of those below.

In doing the Dao's work, the aim is to help all beings clearly understand the true meaning and give rise to sincerity of their own accord. If you treat the juniors with a violent temper and direct anger, the juniors will easily develop resentful thoughts. Once the Dao's work loses the harmony of people, a single timber cannot hold up a great hall.

Greet everyone with a joyful spirit. When those above are harmonious, those below are naturally at peace. Use the right path to inspire. Let the whole Dao move as one wind. Then the disasters of schism, faction, and internal discord will dissolve before they take form.

8. Do Not Abandon the Sacred Teachings (勿棄聖訓)

'Do not abandon the sacred teachings' means: do not discard the sincere instructions of the divine sages. The true scriptures and the right dharma are not ultimately found in written books. Yet without the circulation of written books to convey their meaning, relying solely on oral transmission, the Great Dao would be difficult to spread widely. We must use the books of the sages and worthies as bridges — advancing through them to awakened practice — and only then, through the oral transmission and the heart-seal, can we truly arrive at the Dao.

This regulation concerns the transmission of sacred words, and its meaning has two layers. The first is to know to cherish and preserve the sacred texts, not daring to damage them, not daring to place them carelessly. This may be called 'not abandoning the sacred teachings,' but it is of no benefit to actual cultivation. The second is this: beyond simply preserving the sacred texts, you should take the instructions of the sages, worthies, Immortals, and Buddhas to heart with devoted sincerity — revere them and honor them, follow in the footsteps of the sages and Buddhas, uphold the sacred principles of the ancient Way, accomplish the Way of Heaven, and be sincere in the way of humanity — hitting the center without striving, arriving without deliberation, moving with ease along the Middle Way. THIS is what 'do not abandon the sacred teachings' truly means.

Furthermore, one must have a correct understanding of spirit-writing revelations in order to benefit from them. Spirit-writing is a gate for beginners. You must not rely exclusively on spirit-writing for your cultivation, for if one day you are separated from the phoenix-loom, the savor of the Dao will immediately turn pale and tasteless. This is because you never learned to turn your heart inward to seek the Dao — you only looked outward, observing forms and appearances, searching for the Dao outside yourself. Once there are no miracles to witness on the outside and no Immortals or Buddhas nearby, you will be lost with no road to walk.

Therefore, those who use spirit-writing wisely always teach people to return to their own self-nature and meet their own innate Immortals and Buddhas. They always guide the heart back to the orthodox source, to wander in one's own divine realm. Once the spirit-writing is gone, beings can still rely on their own strength to take refuge in their self-nature and cultivate the Dao.

In the practice of spirit-writing, the rectitude or crookedness of the medium's heart has a decisive effect. If the heart is right, it will draw forth Immortals and Buddhas of the right path. If the heart is crooked, it will draw forth beings of the deviant path. Asuras — whose task is to test cultivators — also incarnate in the human world. The deviant paths they serve can also produce spirit-writing, naturally drawing entities of the same kind. Those who falsely invoke the names of the Infinite or of the Immortals and Buddhas in their spirit-writing do not speak of true principle, do not illuminate the meaning of the scriptures — they only seek to draw people in to serve their own teacher and pay obeisance to their own patriarch.

Among those on the Way of Heaven, there are those who know only sincerity of heart but do not understand true principle. There are those too impatient to attain the Dao, whose resolve is not firm. There are those who have suffered disappointment on the path and whose thinking has turned extreme. And there are those who cling to appearances in their cultivation, desperate to behold their patriarch. All of these fall into the demon's circle. Their prior merit is wasted. They cast themselves into the lowest hell.

When the medium's heart is clear and the thoughts purified, and the presiding officiant is sincere in service to the Dao, the spirit-writing that emerges will be aligned with the scriptures of the Five Teachings and the true principles of the Great Dao, guiding beings toward goodness — this is authentic revelation. Therefore, when examining spirit-writing, you must use wisdom to discern: if it accords with principle, advance; if it does not, withdraw. Do not follow everything blindly, lest you become ensnared by the trial of written words.

Therefore, you must not rely entirely on spirit-writing for your cultivation. Ask yourself: how much wisdom has the spirit-writing opened in me? How much truth have I grasped? If I had no spirit-writing and no Immortals or Buddhas before me, could I still cultivate without ceasing, progressing without stopping? If the answer is no, then know that the illness lies in the spirit-writing — your heart and spirit have been cast outward. You must gather your heart back inward. And realize this: The Dao is on the spirit-altar within you — not on the phoenix-altar before you! Only then will you not enter the road of delusion, and not betray Heaven's compassionate purpose in establishing the spirit-writing in the first place.

9. Do Not Cling to Forms and Appearances (莫著形相)

'The Way of Heaven — without sound, without smell — how perfect it is!' Since it is without smell and without sound, what form or appearance could there be to cling to? Yet from childhood, we are born into a world of forms and appearances. All we see is either form or appearance. So we take these appearances as real.

Know this: these forms and appearances are false. Because we cling to this world, we live and die and live and die, unable to transcend this worldly realm, turning endlessly on the wheel, mistaking the false for the true. Therefore the cultivator must awaken to and sweep away the distinction between the formed and the formless. The ordinary person knows only things and not principle. The worthy person knows principle but does not reach it. The sage knows principle and reaches it. Things have form. Principle has none.

What does it mean to cling to appearances in your cultivation? It means: indulging the heart while sitting in meditation, taking the false for the true, chanting without sincerity, following objects wherever they lead, fixating on the thought of attaining the Dao, obsessing over the accumulation of merit, harboring a great selfish heart — all of these are clinging to form in your cultivation.

Even sages and worthies, if they incarnate and become deluded by forms and ensnared by appearances, will fall and become ordinary. And an ordinary person — if they encounter circumstances without clinging, encounter appearances without grasping, and are not confused by what surrounds them — if their virtue accords with Heaven and Earth, their brightness with the sun and moon, their rhythm with the four seasons, their sense of fortune and misfortune with the spirits — then they are sages and worthies.

The cultivator who recognizes the appearance of worldly fame and profit and breaks through it, yet then clings to the fruit of cultivation and the distinction between self and other — this is merely breaking one appearance to cling to another. Form and appearance are the realm of human delusion. Cling to them and you remain in the human world. Let them go and you are in Heaven. Neither clinging to appearances nor falling into dead emptiness — the myriad phenomena, just as they are, without sound, without smell — this is the Way of Heaven.

10. Keep Your Affairs in Order (手續必清)

The cultivator must first purify the integrity of their own character before they can advance on the path. What does 'keep your affairs in order' mean? It means that when handling public matters, other people's affairs, or any task you have taken on, you carry it out cleanly and clearly — without a single thing unaccounted for. This is keeping your affairs in order.

The cultivator's conduct must surpass that of the ordinary person. All actions should flow from the heavenly nature. One who acts this way will naturally be clean, upright, and fair. But if the heart harbors greed, delusion, or hidden motives, this is to go against the Dao and violate principle — your affairs are not in order, and the seeds of evil fruit have been sown.

The cultivator should handle all affairs with the utmost impartiality and selflessness. Never covet unjust wealth. What is due to you, you may accept. What is not, do not touch. If your affairs are not in order, it is because your righteous spirit on the path is insufficient — it stirs in the heart but cannot sustain the Dao.

Mencius said: 'Wealth and rank cannot corrupt him, poverty and lowliness cannot move him, power and force cannot bend him — this is called a great person.' If your cultivation cannot make you a great person, you were born in this Third Era in vain.

Mencius also said: 'When you may take but need not take, taking wounds integrity. When you may give but need not give, giving wounds benevolence. When you may die but need not die, dying wounds courage.'

The Record of the Buddha Regulations says: 'On the Dao, all affairs must be clear and detailed. When Dao-kin contribute merit funds, every penny and every coin is as weighty as Mount Sumeru. To misuse public funds is a grave offense — to squander the community's gold is to be stored in Heaven's prison. Even simple carelessness must not be tolerated. Day and night, examine yourself and let the light shine.'

11. Report When Leaving, Present When Returning (出告反面)

Heaven has its laws and humanity has its rules. Without rules, you cannot draw a circle or a square. Spring goes and summer comes; summer ends and autumn arrives; autumn passes and winter descends; winter reaches its depth and spring returns. These are fixed rhythms. How then can a person depart without accounting for their return?

When you go out, you must inform your elders. When you return, you must report to those above you. Only then is the account complete and the circle closed. This is the rhythm of human life. It is part of propriety. Therefore, 'report when leaving, present when returning' is an indispensable part of the Great Dao of human relationships.

This regulation is like the character for 'filial piety.' A child who leaves without telling their parents, who returns without telling their parents, who causes their parents to worry and fret — that child has lost the way of filial piety. Filial piety is the foundation of being human. When comings and goings go unreported, filial piety is lost. When filial piety is lost, propriety is lost. When propriety is lost, righteousness is lost. When righteousness is lost, integrity is lost. When integrity is lost, shame is gone entirely. How so? In the affairs of life, if you lose trustworthiness, how can you speak of righteousness? Without righteousness, how can you speak of integrity? And if integrity cannot be spoken of, then shame is gone.

Therefore, cultivating the Dao means honoring principle and keeping to the rules. When going out and coming in, you must report to one another. Only then can you achieve a complete accounting.

Heaven created the cosmos with purpose. Heaven gave birth to the human body for a reason. When we are born into this world — when the Buddha's children ride their vow down into the mortal realm — we should do the Buddha's work, deliver all the ninety-six original souls, and return to our original homeland. THIS departure is reported. THIS return must be made in person. This is the greatest meaning of 'report when leaving, present when returning.'

Confucius said: 'While your parents are alive, do not travel far. If you must travel, always have a clear direction.'

In the context of cultivation, this means: since we know the Eternal Mother exists, we should not 'travel far' — for to travel far is to depart from the Dao, since the Dao and the Mother are one. To 'not travel far' means to remain in the Dao. And if we must 'travel far,' there must be a clear direction — this 'traveling far' means going out into the world below, and the 'direction' is the work of delivering all beings universally.

12. Do Not Disrupt the Lineage (不亂系統)

The truth is one and without a second. Do not aim too high and chase the distant. Do not be greedy and cling to appearances, for this leads you into deviant gates and disrupts the lineage — severing the golden thread of the Great Dao transmitted by our Patriarch and Matriarch.

Guard the pure regulations, and you will not stumble. If you do not follow the regulations and cultivate however you please, you are like a tall tree inviting the wind — the higher you climb, the harder you fall. But if you walk step by step in accordance with the truth, then morning and evening you are safe.

Seventy-two false patriarchs and thirty-two false leaders will emerge to test cultivators. Each will display their supernatural powers and abilities, luring people into their shells, using the false to confuse the true. A single deviance can throw the entire Dao into chaos.

Cultivators must guard against this. Do not let demons enter. Altar masters and community leaders are the most visible targets for the demonic — they come when you are not vigilant. If a person of the deviant path comes calling, shut the door and politely decline. Do not be moved by their words. Otherwise, if you casually listen to their talk and believe them point by point, you will naturally throw the orthodox system of the Great Dao into confusion, sever yourself from the golden thread, endanger your own life, destroy the great mission of the ten thousand eight hundred, and fall into hell.

The trials of the path are there to reveal who the true seniors are. If your faith is not yet settled and you enter the cage of illusion — that is one path. But if you recognize the Dao truly and your resolve is firm, then day by day you will grow more settled, until you reach the realm where merit is complete and the fruit is accomplished.

13. Cherish Public Property (愛惜公物)

The human world is defined by its material nature — hence we call it the 'material world.' Material things are valued when scarce and despised when plentiful. This creates the ugliness and the grandeur of the world, and all conflict arises from material things.

Laozi said: 'Do not prize rare goods, and the people will not steal. Do not display what is desirable, and the people's hearts will not be disturbed.' Because we place excessive value on goods, we develop the habit of hoarding the private and discarding the public. But this is not the original heavenly heart of humanity. Therefore, 'cherish public property' is a regulation that must not be taken lightly in the course of cultivation.

No person should be so selfish as to lack a heart for the common good — how much less a cultivator of the Dao. To cherish public property means to treat it as your own and maintain its beauty and wholeness. If you extinguish the heart of public virtue, carelessly destroying what belongs to all, failing to keep things whole, treasured, and loved — how can you achieve the path of true cultivation? Such behavior is selfish self-interest. How can you speak of the Dao?

The way of cherishing public property is inherently a virtue of the heavenly nature. To carelessly destroy public things, to fail to treasure them, to abandon the public and prize the private, to let things fall into ruin — this accumulates small faults into great ones, and you will cast yourself into the abyss.

14. Respond to Affairs with Vitality (活潑應事)

To respond to affairs with vitality means to handle matters swiftly, leaving nothing incomplete. This is the excellence of conducting business through wisdom. The work of the Dao can only be brought to completion without deficiency through this quality.

The cultivator must summon their full spirit, always striving for refinement, responding to all matters with agility and never dealing with things in a perfunctory manner. If, in the course of cultivation, you encounter setbacks or the trials of demons, you must concentrate your spirit fully.

15. Be Cautious in Speech, Careful in Action (謹言慎行)

How much karmic debt of speech has created how many offenses reaching to the sky! Therefore, being cautious in speech and careful in action is of the utmost importance. I warn all seniors to hold firmly to this. On the road of cultivation, the Buddha Regulations are supremely important.

The cautious person thinks deeply before speaking, and their word, once given, is worth a thousand pieces of gold. The character for 'caution' means that the cultivator should at all times be watchful and reverent. Those walking the road of cultivation use these Buddha Regulations to reach the far shore. Therefore — be cautious in speech, careful in action. Never, never forget.

18. On Tests and Trials — Part One

歷練考驗篇（一）

When Heaven sends a trial, it is because you have not done well enough — you should be grateful that Heaven gives you such an opportunity to be tempered. When your parents speak harshly, you should feel gratitude, because your parents are trying to shape you. When your boss at work is extremely dissatisfied with you, extremely critical — you must not lose heart. Be grateful to him, because he is forging you, tempering your heart. Remember! If you go through life always carrying a heart of gratitude, you will gradually come to understand — a person's potential is immeasurably great. Why? Because your potential tells you: you can embrace everything, you can improve a little more, rising step by step. In this process, remember to use that heart to embrace and cherish every moment at your side.

There are two kinds of demons: outer demons and inner demons. Outer demons are relatively easy to subdue. Inner demons are far more difficult. They come to disturb your heart, so that when you look at anything, you have no judgment, no willpower, no ability to distinguish true from false. They lead you into darkness and away from the light. How do you subdue your own heart? Quiet the heart. Bring forth true wisdom to subdue it, and in that moment the Buddha of your own self-nature appears. When the true person is master of the house, all outer demons obey your command. You must put in real effort. Do not drift with the current. Lay down the butcher's knife and become a Buddha where you stand.

In cultivation, there will be adversity, disappointment, and obstruction. This is because each person's karmic conditions are different. Some want to cultivate but feel only obstacles — the inner demons run very deep. But as your teacher, I hope you will be patient. Practice gratitude and repentance abundantly. People carry much karma born of ignorance, and this can only be redeemed through a repentant heart. Every morning, say a word of apology to this ignorant karma of yours. With a heart of gratitude and repentance, the road of cultivation will be smoother.

When Heaven displays signs, it is because human hearts are changing. Do not blame Heaven. Do not blame others. Do not ask why Heaven has made things this way. Instead, in that moment, offer up your own strength to change it — this is what is called 'turning heaven and earth.' Transform anger into peaceful energy. Sometimes Heaven wants to forge you, and gives you a little trial, a little suffering. You must hold gratitude in your heart, because only through hardship does wisdom rise.

No matter what storms you pass through, what trials you face — as long as you hold your faith firm, the sky will naturally clear after the rain. After the rain has passed, strive upward, push against the current, and naturally there will be fruit.

My children, when you encounter a small setback, it is trimming your sharp edge. It is telling you: do not be so proud, do not let your fire burn so high — a flame too high accomplishes nothing. Heaven is perfectly just and impartial. When you make any choice, Heaven will not let you see the result of the road you have chosen. Everyone stands at the same unknown starting point, making their own different choices. Slowly, the road opens up. Five years, ten years later, everyone's achievements are different. If Heaven let you know in advance what road you would walk, would the result be fair? Therefore, when making choices, be cautious and careful. Once you have decided, do not regret it. Face your choice with equanimity, and your life will not be spent in anxious uncertainty.

When you encounter a difficult pass on the path, do not rush, do not panic. Everyone has blind spots. Life is a continuous series of choices. Think clearly. Confirm your goal. And when you set out, do not fail the mission.

Every person's life has its process. Some lives are rough and rocky; some are smooth. In truth, good and bad both exist in the space between one thought and the next. A person of wisdom will think: Heaven is compassionate and is constantly refining me, letting me grow. So this is wisdom's trial.

No matter how much you give, let it be without attachment. Even if you suffer, toil, and are rejected by others — do not change your resolve. This is the tempering, the trial — to see whether your heart is true. Think of the sages, worthies, Immortals, and Buddhas throughout all of heaven and earth. If they had not passed through trials, they could not have become Immortals or Buddhas. Without the test, the true heart cannot be proven. So prepare yourself. Challenge yourself. Surpass yourself.

The times are changing, and human hearts are changing with them — changing so fast that people cannot even control their own thoughts. If one day the Immortals and Buddhas stop coming, how many of you will be left? Those who run will run. Those who flee will flee. How many will remain?

Do not let future upheavals in society, or the Immortals and Buddhas not coming, or rumors and hearsay — do not let any of this stir your heart and move your thoughts. Can you promise me that?

If you can pass through this trial, your future will be bright and clear. When you encounter difficulty, besides praying to Heaven and asking the Immortals and Buddhas for compassion, you must also rely on that little bit of true heart within you. You certainly have the strength and the ability to break through many difficulties.

You must cultivate until you can endure the trials. Reflect on yourself — do not always blame others. Learn to restrain yourself. Learn this: when advancing, think of how to serve with utmost loyalty; when retreating, think of how to mend your faults.

Each person has their own karmic conditions. Even if you refuse to accept them, the debts that must be repaid will still be repaid in the future. I hope, my children, that no matter what you encounter, you can accept it gladly — because this is what is most suited to you. Without it, you cannot go deeper. Without it, you cannot progress.

As long as you have the heart, even through calamity, as long as you have the heart — things will go smoothly.

19. On Tests and Trials — Part Two

歷練考驗篇（二）

Sometimes you have to be constrained a little before you can grow. Without any constraint, sometimes growth is impossible. In the process of growing, you cannot always follow your own wishes, your own heart. You need a few waves sometimes. You need a little adversity.

As long as you, my children, have the heart to cultivate and serve, Heaven will naturally help you from behind the scenes, turning things around for you. So no matter what difficulty you encounter, do not bow your head. Lift your head, straighten your chest, and walk bravely forward. Everything can be worked out. Do not say 'I am so alone, no one understands my heart.' In truth, as long as you have the heart to cultivate the Dao, you will find kindred spirits everywhere.

When you encounter difficulty — at your most bitter, most bitter moment — you must charge through. Charge through and you will naturally see the light. If you refuse to charge through, you will be buried.

Many things are the meeting of karmic conditions. The more you try to avoid them, the more they come. Face them, take them on — the harder difficulty hits you, the more you can break through. If you keep running, keep hiding, the difficulty and setbacks will only hit you harder. So open the door of your heart and welcome everything.

Though good things come with much grinding, it is the grinding that makes a great vessel, that makes the surface shine. From now on, if you encounter adversity, feel gratitude. If you encounter good fortune, repay it with thanks.

If you do not leap the Dragon Gate, you cannot ascend to Heaven. Cultivation requires breaking through a thousand kinds of torment and ten thousand kinds of hardship before the Dao can be attained. So you must have perseverance, patience, and be constant from beginning to end.

Why is it that others cultivate the same path and do not hit a wall, but you do? You should reflect on yourself — isn't that right? In truth, it is not Heaven testing you. It is you struggling within your own heart. That IS the test.

Cultivation requires grinding. Grind thoroughly. Grind step by step. Grind with your feet on solid ground. Grind away what you should not have. Grind away all your sharp edges. Are there not sharp edges between people? Use this grinding to wear them smooth. How do you know the grinding is complete? When you are in the midst of being ground, and your heart can be as still as dead ash, and you can accept it with equanimity — then you have already succeeded.

People suffer most in adversity. But people are safest in adversity — because that is when you become most alert, most focused. When you are comfortable and safe, you tend to become careless. So I hope my children will live every day with a watchful, reverent heart — then problems are no longer problems. Suffering hardship, being scolded by others — it does not matter. That is the dissolving of grudges and the clearing of karmic debt. Among the demonic trials, the 'upside-down trial' requires truth as your guide and wisdom to break through.

When you encounter difficulty, how do you resolve it? If your heart is restless and your temper agitated, can you resolve anything? Therefore, when something happens, first settle your heart, quiet your heart. How should this matter be resolved? How should it be faced? Quiet the heart, and many wondrous wisdoms will naturally arise. Wisdom cannot be bought with money. Wisdom is obtained in the midst of adversity.

When you are suffering, when you are in adversity — treat your heart as ordinary mind, and the suffering will not feel like suffering.

When you encounter difficulty and setbacks in the future, I hope you will come back to the altar hall. Come back here — there are many people here who can guide you. When the knot in your heart cannot be untied, do not tie yourself up even tighter, drawing a circle on the ground and confining yourself within it — that is the most foolish thing. Give a little of yourself. Open the window of your heart. Look to the people around you and the roads they have walked — it will be better than groping alone in the dark. Step back. Guard your own center. In stillness, seek quiet. Seek peace. Settle your own heart. You must filter — filter this principle — and through it, settle your heart. Only then will wisdom tell you how to take your next step, how to walk your road.

When you encounter setbacks, when bad thoughts arise — first reflect on yourself. Take one step back. If you cling to bad thoughts, letting your heart accumulate into a mass of foul energy, then the heart is like being polluted by the turbid air around it. So the first act of environmental protection is to clean up your own heart. When jealousy arises, it is the heart clinging to thoughts — the heart cannot obtain, cannot reach the same fame and profit as others. If you stubbornly cling to these thoughts, naturally the jealousy grows heavier. Better to step back and transform the jealousy into admiration, transform it into the active desire to learn and emulate — that will be far better. This too is a kind of environmental protection: recycling waste into a resource. The thought of jealousy is waste. One turn of thought, and the cultivation of your heart-nature is entirely different. Then you will suddenly see clearly, and you will have advanced one more step. This is what it means to refine and refine again.

Set a resolve. Have fighting spirit. Fight against the flood of material desires. Do not let them knock you down. When principle and desire clash in your heart, go to battle. Transcend.

20. On Studying and Practicing the Dao

學道辦道篇

You are still so young. Though life is impermanent, the future is unknowable — as long as you can seize each day and bring Heaven down to Earth, every day becomes Heaven. In truth, as your teacher, I have already brought Heaven down to Earth. Every being should have hope. As you step into the new era — whether you are a cultivator or an ordinary person — you need more determination, more stability, more perseverance. You must enrich yourselves. Without enriching yourself, without direction, you will be swept away by the times.

This dharma-vessel — YOU are the captain. No one else can capsize you. A captain must row forward with all their strength, but one moment of carelessness and you could become the one who sinks the boat. Therefore, no matter where you are, no matter what role you play — hold to one belief: ultimately, I will become a Buddha. You are a vital force in transforming the human world into Heaven. No matter where you go, it is the same heart.

You keep seeking — seeking what? Seeking the wonderful, seeking the good, seeking more members. This too is a kind of attachment. Your starting point is fine — seeking for the benefit of all beings. But you must let go of worldly fame, profit, and rank, and channel that energy into the altar hall. Let all things on the Dao follow their natural course.

Many things must be done together. It is not the case that whoever is strongest is best. Do not try to stand out too much. Work in harmony with everyone.

Let go. Stop clinging. What must be shouldered, stop running from. Every person has a mission. It is not only the ministers and lecturers who have missions — every being has a mission. Each fulfills their own vow. Each handles their own affairs. Do not overstep. Act from your proper station. But in carrying out the work, be united as one.

To accomplish anything, you must reach consensus. If you go it alone, putting yourself first, stubbornly attached to your own way — you will fail. Everything requires consensus. Consensus means shared understanding. When understanding is shared, hearts align. Otherwise, one person has one opinion, another has another, and everything splinters into four or five pieces. And to build consensus, you need communication. My children — hold hands, link hearts, reach the same understanding. Stop drawing lines between one another. Stop debating who is right and who is wrong. This world is already full enough of suffering. Let us not create more conflict — can you do that?

The flow of the Great Dao does not require everyone to shine brilliantly in the public eye. When everyone works together, the Heavenly Mandate can flow forever. Those who have heart have destiny — and with it, the mutual support and strength of the Heavenly Mandate.

You are all your teacher's representatives. Doing the Dao's work is like being a doctor — wherever there is suffering, go there and heal. Everywhere you go, build merit and form good affinities.

Heaven gives opportunities equally to all. Whether you can catch them depends on your skill and whether you have the heart.

Studying the Dao requires pushing yourself. But within that pushing, there must also be a looseness. Sometimes you cannot simply follow your own heart — you need to let others manage you a little. If no one bothers to manage you, then you are truly pitiable. When someone manages you, it is because they love you — because they like you, because they want you to be better. So when the people around you make demands of you, that is kindness.

In doing the Dao's work, you must win against yourself, and you must win against others. What does it mean to win against yourself? It means conquering your own temper and faults. What does it mean to win against others? It means that even when others slow their pace, you must not slow yours.

Where is the stabilizing force in the human world? It is in those of high virtue and deep respect. It is in those who truly want to serve the Dao and deliver all beings. The stronger the heart, the stronger the mission. If you handle things carelessly, Heaven will not dare entrust the mission to you.

21. On Forming Good Affinities

廣結善緣篇

Every person has something they need to learn. When you look at others, do not look at their faults — look at their strengths.

Do not use your own personal likes and dislikes to judge another person. For them, that is unfair treatment.

If you cannot help someone to completion, do not give rise to resentment. Do not say they have no affinity with the Buddha. Therefore, it is most important that no spirit of comparison and opposition arise in your heart.

All people have their self-respect. Every person has their own original nature, their own principles. But to live among others, you must lower yourself. You must be willing to be humble and soft-spoken.

To forgive a person's faults is not to condone their wrongs.
To endure a person's insults is not to fear their power.
To point out a person's mistakes is not to tear open their scars.
To lead a person away from evil is not to help them do harm.
To help a person with their work is not to foster their laziness.
To ask a person to let go is not to tell them to give up.

If everyone is together, but there is no heart of encouragement, no heart of helping each other to completion — if people only pour out their bitterness to each other and gossip about others' faults — then the human world is truly and absolutely a bitter sea. But when everyone brings forth a heart of joy, then this human world, the space to your left and to your right, becomes Heaven.

To constantly affirm others and encourage others IS to encourage yourself. When a person enjoys negating others, it is because they have no confidence in themselves — so they only see others and never turn the gaze inward.

Go joyfully to deliver all beings. If you want others to be happy, you must first understand the way of happiness yourself.

To understand the Buddha-nature, you must first understand human nature. When living among others, forget yourself and adjust yourself. If you only demand that others accommodate you, there is no way to live together in harmony. Cultivate yourself first — only then can you truly influence others.

Sometimes when you see a person, you can sense that something weighs on their heart. That is their original spirit telling you, in the unseen realm, that they need help. In the same way, if you treat others badly, though you may deceive them for a time, one day your original spirit will transmit the truth to theirs, and they will understand. You may deceive yourself today, but do not imagine you can deceive others. Every person has their own small heaven. Only when you make your own small heaven whole can you help make the great Heaven whole.

You must not only help yourself but also help others. To cultivate yourself is also to bring others to completion. When you correct yourself, you are already helping others to completion. When you help others to completion, you are already disciplining yourself.

Let your teacher give you a technique. It is called 'the power of knowing other minds.' It is simply this: care more about others. When you go out of your way to care for someone, you will naturally know what they need and what they are thinking. You do not even have to ask — they will tell you. This is the modern version of 'knowing other minds.' If every disciple could achieve this, the world would be at peace! Stand more often in the other person's position. Think more from the other person's perspective.

There is always someone above you — do not think yourself extraordinary. At all times, see others as higher than yourself. Respect others. Consider yourself an ordinary person, and regard every other person as a Buddha worthy of your reverence. Then you will have no afflictions. If you treat every friend as a Buddha, there are no afflictions at all.

When people live together, they often harbor suspicion and create hostility toward each other. 'I do not understand you, you do not understand me' — and so the guessing begins, and the prejudices deepen, and the generation gaps multiply. The more gaps between people, the less harmony in society. Your teacher has told you: cultivate your affinities. Transform every connection around you into a source of strength. Use your own abilities to do it. Do not belittle yourself — every person has their own hidden potential. Let that potential blossom. Good or bad, if you give it your all, Heaven will always give you a good result.

To give joy is compassion. To relieve suffering is mercy. Are you willing to do these two kinds of volunteer work? But before you can do this work, you must first do the work on yourself. You yourself must be truly happy before you can bring happiness to others. You must know how to feel the suffering of others before you can resolve it.

First demand of yourself, then look at others. First see how your own cultivation is going, then see whether others are cultivating well. Those who make distinctions and comparisons are usually the ones whose own hearts have given rise to distinction and comparison — and distinction and comparison are the very source of your own suffering.

When you are willing to be a clown, you have succeeded. When you feel that letting go of your ego does not matter, you have succeeded — and you can deliver even more people.

Why did the Buddha become a Buddha? Because he did not regard you as someone else — he regarded you as himself. When you regard others as yourself, you ARE them. You will not bear to scold them. You will not despise them. You will not see faults here and faults there with nothing good anywhere — because you have already encompassed them.

If the heart is like a castle, sealed tight with no wind passing through, you will never see the outside. Know this: that means you have too many sharp edges. When you are alone, you do not notice them. But when you are among others, everyone's edges are many, and the collisions are painful. This is why resentment, hatred, annoyance, anger, and vexation exist. This is why the eight sufferings exist. People dwell in the bitter sea because there are too many edges. How do you remove them? By grinding! With what? By using people, events, and circumstances on every side to grind and temper you. In adversity, you are ground ever rounder. As they say: eat bitterness to end bitterness — but suffer with purpose. In the midst of suffering, examine yourself. Do not blame others endlessly. That is how you grow.

Do not look at a person you dislike and ignore them. You must love both the sage and the enemy. Love your enemy — that is how you conquer the enemy.

If you understand yourself, everyone is your intimate friend. If you do not understand yourself, and spend all day suspecting others, of course you will have no bosom companions and no victories. In all things, first examine yourself. To know yourself is to be able to understand others.

A sincere heart and a reverent spirit. Hold reverence as your master and sincerity as your constant companion. Carry this heart in every moment — and between people, there will be no generation gaps.

One must learn to embrace and forgive others. The mistakes of others are there to test the breadth of your capacity.

When others offer you help, receive it. Those who help others should give bravely. In this way, both the giving and the receiving can be done with joy. So when you are struggling, find someone to confide in. Do not always keep your grievances locked in your heart — that kind of pressure can crush a person.

The best method for dealing with your enemy is a smiling face. You do not need to draw a line between you and them. If lines must be drawn, let them draw theirs. Then meet them with your smile.

We must emit a portion of warmth before a portion of strength can emerge. If you do not emit that warmth, how can you warm yourself and others? If you cannot warm yourself, you will feel neglected, cold, as though others have cast you aside. If you cannot see your own worth, if you do not cherish yourself — who will cherish you? Therefore: love yourself first, then love others.

22. On Managing the Emotions

情緒管理篇

Study well, and recite the scriptures often. When the scriptures open up within you, you open up too. Your heart will expand. Do not carry so many knots in your heart. Let your heart be more open and bright. Learn from Maitreya Buddha — the heart is always open, and the brow never furrows. A person's destiny is written on their face. If your face is always smiling, your destiny opens.

The art of swallowing your breath — how is it done? First, take a deep breath. Because when you are angry, without thinking you unleash your fury on someone else, and both sides are wounded. So before the anger rises, take a deep breath — you will feel much better, and the anger is swallowed down. But truly swallowing anger when it is hot is not easy. Next comes the art of expelling your breath — this is much simpler. Now let me teach you all the expelling-breath technique: breathe out the bad anger, the resentful anger, the bitter anger. In this way you will not harm yourself, nor will you make others suffer. Expelling the breath is good — but to swallow the anger back down requires real effort. As long as you put in the effort, you can swallow the anger and hold it — and what emerges is a field of harmonious energy. This is the art of swallowing breath and expelling breath.

When dark clouds fill your heart, bring out this breath technique and practice it well. Otherwise your body cannot endure it, and others will not escape harm either. Relax your heart. Affirm yourself. Praise yourself. Then things will go wonderfully.

If you are content, you are happy. If you are not content, there are many afflictions.

When you encounter something that does not go as your heart wishes, what should you do? Step back in your heart, and the sea and sky open wide. When the heart is level, all is harmonious. As they say: tranquility and detachment — only then can you see where truth lies, only then can you purify the heart and quiet desire. Human desire can never be filled. And the fortress that the human heart cannot break through is the city of sorrow. When sorrow fills the heart, and you cannot understand it or adjust to it on your own, it harms only yourself, wounds only your own spirit. The world is vast, encompassing all things, changing in endless ways. You who live within it must face it with a calm and even heart. Only then can you respond with wisdom — and naturally, great matters become small, and small matters become nothing.

A happy person is not one who possesses much, but one who calculates little. Open your heart wide and embrace everything.

Every person, if they carry gratitude in their heart, will live very happily.

Let your teacher teach you another kind of breath work. Open your mouth, and from the very center of your heart, bring forth the breath you want to release — shout it out loud! Expel your resentment, your fury, your indignation, whatever kind of stagnant breath is blocking you. Take this opportunity to shout it out. Feel it from the heart. The breath you expel is foul and dark — you must clear it away, not pass it on to others. How to dissolve it, you must consider for yourself. And to receive the benefit, you must experience it for yourself.

Happiness is giving. Affliction is demanding.

To be a little happier is a kind of generosity. It is also a kind of blessing.

If bitterness hangs on the heart, it is bitter. If it does not hang on the heart, you can always be joyful — and become a person above persons.

If you want happiness, bring out a fair heart — and you are guaranteed happiness every day.

Think of yourself. Think of others. Think about why you are unhappy — and you will be happy.

In truth, all things in the world — once you see them clearly, they are no longer vexing. It is only because you cannot see clearly, cannot think it through, and are unwilling to let go, that vexation arises.

Where does happiness come from? It begins when you let go.

23. Reflections on Catastrophe and Calamity

災劫的省思

I. Foreword

In the past thirty-some years, the karmic consequences of humanity's killing have manifested one by one — SARS, foot-and-mouth disease, enterovirus, dengue fever, swine flu, avian flu, novel influenza, H1N1 — appearing as various forms of infectious disease. More similar diseases will continue to emerge in the future, causing many people to meet the fate of 'no escape from calamity.'

II. The Origin of Catastrophe

The Living Buddha, our Gracious Teacher, speaks:

Do you know why the Eternal Mother sends down catastrophes and calamities? It is not what She desires! This is entirely your own doing — it is a problem of all sentient beings! If your good energy were to surge to Heaven, if this good heart were once truly stirred — it would influence the friends and family all around you. One person influences the next, until everyone becomes good, and the Great Harmony of the world is within sight. Would there still be calamities then?

My children, do you know why catastrophes are so many today? Because human hearts are wicked! If every human heart were transformed, if every person were guided by the heart of compassion, if every person had true virtue — would there still be calamity? As long as your heart is luminous, what is there to fear?

The world today is filled with unceasing catastrophe, unending turmoil, spreading disease, and people trembling in fear. What is the cause? Because sentient beings do not know to protect life, do not know to nourish life, and do not know to cultivate the heart of compassion.

To slaughter and wantonly kill living beings causes disease to breed unseen. For every being killed bears resentment — and between killer and killed, karmic debts are forged. Moreover, beings still turning in the four forms of birth and six paths of rebirth carry wrongdoing, karma, and consequences in their very bodies. Animals carry many kinds of bacteria, parasites, and pathogens. Coronaviruses, for instance, reside in the bodies of animals and poultry. When an animal dies of disease, its corpse carries pathogens, impurities, and unclean microorganisms. If such corpses are not properly handled, the various bacteria, pathogens, and viruses can combine and give rise to new mutations.

Bacteria and viruses can be simple in themselves. But the karmic forces of sentient beings can also work through bacteria and viruses to carry out their demands for repayment — that is to say, bacteria and viruses can become the medium through which karma and karmic debt collect their dues.

Bacteria and viruses cannot be seen with the naked eye. Invisible karmic forces likewise cannot be seen with the eyes. Invisible karma is like a gust of wind — it can enter through the air, through particles, through suspended dust, slipping into the pores, or clinging to the hair and skin, and carry pathogens and viruses into the body, causing illness.

People often worry about accidents, natural disasters, and human catastrophes — yet they do not know that food is the greatest killer.

Eating is one of the five desires. For a person, it is like honey on a blade: if you do not know its harm and lick it with your tongue, you will suffer the disaster of a sliced tongue.

Sickness enters through the mouth; disaster exits through the mouth — all because the mouth's harm is not rightly governed. The flesh of animals and fish carries a rebellious and perverse energy. Once it enters the mouth, it easily influences a person's thoughts and actions within their very body, undermining health and the luminous heavenly nature.

III. How to Dissolve Catastrophe

The Scripture of the Three Officials says: 'The people of the world, killing and harming life, have accumulated wrongdoing like a mountain. If they do not turn back quickly, cleanse themselves through vegetarian practice, and repent and reform, then the three disasters and eight difficulties will be inescapable.'

When people's selfishness accumulates to the point where it cannot be changed, catastrophe descends! But do not forget: the Dao descends because of calamity, and calamity descends because of the heart. If you use the Dao to turn and reclaim human hearts, catastrophe will naturally transform with them. So my children — what should you truly be striving toward?

One: Purify the mouth through vegetarian practice. Cease killing and protect life.

If you can understand the meaning of purifying the mouth through vegetarian practice, of ceasing to kill and releasing captive animals, and if you understand how to stop creating new karma and actively work to dissolve old karma — then you can resolve the catastrophes of human life.

Maintaining a vegetarian fast can dissolve the calamity of war, bring harmony to the human world, dissolve resentment and end karmic bonds, and improve the health of body and mind.

Eat one vegetarian meal, reduce one act of killing. A vegetarian heart and a vegetarian mouth — that is to transform into a living bodhisattva. In our cultivation, we must learn from all the Buddhas and bodhisattvas. The first step is to sever all evil affinities with sentient beings. If you do not eat them, there is no evil affinity. If you do not kill, Heaven naturally protects you.

Two: Make vows of goodness. Dissolve karmic forces.

All the calamities that Heaven sends down — it is not that a certain year will bring a certain catastrophe. It depends on the hearts of sentient beings. So if we wish to avert catastrophe and prevent calamity from coming too soon, what must we do? Make vows of goodness. When you make a vow of goodness, and every person is united in heart and virtue, walking step by step together, single-mindedly delivering sentient beings — then the good energy surges to Heaven!

When good energy surges to Heaven, does it attract evil energy down? (No.) When good energy surges to Heaven, what does it attract? (More good energy.) Good energy surging to Heaven invites all the Buddhas to protect the Dao. If evil energy surges to Heaven, it invites catastrophe to descend. Do you understand? (Yes.) So how do you rescue from disaster, save from difficulty, save from catastrophe? Start with yourself. When your heart is single-mindedly cultivating the Dao, working the Dao, and delivering sentient beings — when you cultivate to the point of giving everything until death — your good energy has already surged to Heaven! You are one candle. Two people are two candles. And does not one candle have light? (Yes.) Then your good energy surges to Heaven, and catastrophe will come a little later!

Good people, you must quickly make vows, perform meritorious deeds to fulfill your vows, and dissolve karmic forces. Do not wait until things happen to act — by then it is too late, too slow! Especially at the turning of the year, you must not let your guard down. Perform meritorious deeds and dedicate them to your own karmic forces, to your family karma, to your ancestral karma and ancestors. It is not only about dissolving your own karma — you must help your family dissolve theirs too. I hope you will all be safe and pass through each year's turning in peace.

IV. Conclusion

If you do not maintain the vegetarian fast, you cannot escape catastrophe. If you do not keep your moral integrity, you cannot escape calamity.

From ancient times to the present, the great spreading of the Dao across all three periods has always made purifying the mouth through vegetarian practice the first essential of cultivation. Especially now, as worldly catastrophes continue unceasing and karmic grievances never end — only by swiftly awakening, maintaining the fast to purify karmic bonds, fortifying the heart of the Dao, proclaiming Heaven's transformation, performing meritorious deeds, spreading the Great Dao, and universally delivering all beings to completion — only then can you attain certification to the Heaven of Principle.

24. Luminous Thoughts

光明的思想

Look at a mirror. When you stand before it, your image appears inside. When you walk away, there is no image in the mirror. If your heart can achieve this — that is the skill of cultivating the Dao. Your teacher hopes that all of you will work from the ground of the heart. And the heart must set out from the nature.

My children, do not bring the heart of an ordinary person to analyze others. Do not bring the heart of blood and flesh to remember all things. Instead, bring a pure and quiet heart to handle affairs. Bring a heart of compassion to bring all good things to completion, to deliver all sentient beings. Bring a heart of joyful giving to care for others. Leave behind all opposition. When you set down the conflicts in your heart and set out again, between people there will be one more measure of peaceful energy, one more measure of solidarity, one more measure of compassion — a heart of sympathetic joy, a heart of caring for others.

To emit the bright lamp within your heart, you must have luminous thoughts. Only luminous thoughts can rekindle your passion for life. Only luminous thoughts can rebuild your steadfast faith in truth. Only luminous thoughts can awaken the sleeping power within you. Only luminous thoughts can free you from darkness, lead you toward the light, and carry you to success. My children, do not fear difficulty. In this world there is no Flaming Mountain that cannot be crossed. In this world there is no problem that cannot be resolved. If you simply put your heart into it and give it your all, even from the darkest thicket the light will dawn again. Is it not so?

Since you wish to cultivate the Dao, do not be particular about rank. Even the work of sweeping floors is perfectly good. Sweeping floors, scrubbing toilets — you can attain the Dao through these as well. The difference lies only in the heart. In all things, you must 'pass through and leave the spirit behind.' When something is done with a lift of your hand, do it and do not hold it in your heart. If the altar hall needs any kind of help, go and lend a hand. Once you have helped, let it go. Cultivating the Dao lies only in your single point of true heart — this genuine heart, and nothing more.

25. True Cultivation of the Dao

真正的修道

1. True cultivation means truly entering these two words into your daily life.
2. True cultivation means that the higher your position, the greater your heart of forbearance and embrace.
3. True cultivation is changing yourself, not others.
4. True cultivation is being in harmony with the group, not standing apart.
5. True cultivation is always thinking from the other person's perspective.
6. True cultivation is always having compassion for the suffering of sentient beings.
7. True cultivation is giving everything you have and sacrificing for others.
8. True cultivation is showing integrity in the midst of hardship.
9. True cultivation is, at its root, remembering the source when you drink the water.
10. True cultivation is giving without seeking anything in return — acting through non-action.
11. True cultivation is following Heaven's will and honoring Heaven's command.
12. True cultivation is being bold yet careful, with foresight and deep planning.
13. True cultivation is growing more courageous with each setback, never retreating in the face of danger.
14. True cultivation is giving credit to others and taking the blame yourself — completing your name by yielding it to others.
15. True cultivation is being strict and lenient in just measure, leaning to neither side.
16. True cultivation is disciplining your own conduct and treating others with a generous heart.
17. True cultivation is being respectful and cautious toward those above, and gentle and kind toward those below.
18. True cultivation is being consistent from first to last — ten thousand hearts beating as one.

26. Cultivating the Body, Heart, and Nature

修身修心修性

Cultivating the Dao comes down to cultivating the body, the heart, and the nature.

To cultivate the body is, above all, to be careful in speech and action.
To cultivate the heart is, above all, to have few desires.
To cultivate the nature is, above all, to rid yourself of fault and wrongdoing.

I. Cultivating the Body

As the saying goes: no sickness is greater than never hearing of your faults. No shame is greater than not knowing shame. To see others but not see yourself is blindness. To speak of others but not speak of yourself is error. Therefore: no clarity is greater than hearing yourself. No brightness is greater than seeing yourself.

Even sages make mistakes. What makes a sage a sage is knowing to acknowledge the error and correct it. The ordinary person cannot become a sage because they only know 'I am right, I am correct.' Therefore: one who hears remonstrance and makes enemies is lost. One who has faults but does not know them is obstructed. One who is lost but does not turn back is deluded. One who loves directness but wounds others with it will meet disaster. One who uses words to gather resentment will meet calamity. One who is generous to himself but stingy toward others will meet hostility.

When you speak, let your heart be calm and your spirit even. When you act, let your manner be mature and steady. A soft voice and gentle speech — and the truth naturally flows through. Composure without haste — and the bearing naturally becomes dignified. Moreover: when looking at others, overlook their faults. When blaming others, do not go too deep. As for your own good points, keep some hidden — this is restraint that cultivates depth. As for others' bad points, keep some hidden — this is magnanimity that cultivates breadth.

Remember only the good in others, and everyone in the world is your friend. Remember only the bad in others, and everyone in the world is your enemy. This is the essence of cultivating the body.

II. Cultivating the Heart

To govern the heart, first eliminate desire. As they say: desire must not be indulged, and pleasure must not be pushed to its extreme. Ambition must not be allowed to fill completely. When the nature is drowned by desire, there is chaos. When the heart is moved by material things, there is conflict.

The greater the selfish desire, the smaller the capacity. The more the material craving, the harder it is to become a Buddha. Therefore: the spirit of humanity loves purity, but the heart disturbs it. The heart of humanity loves stillness, but desire pulls it away. And so the deluded heart arises, and with it comes covetousness — which is affliction, which torments body and mind, which leads to the stain of the turbid, to the wandering through birth and death, to sinking forever in the bitter sea.

The superior person does not contend. The lesser person loves to contend — fighting over fame and profit until they destroy each other. If you do not contend with others, affliction departs. If you do not struggle with others for advantage, sorrow departs. Always expel desire, and the heart becomes still of itself. Always clarify the heart, and the spirit becomes pure of itself. Naturally the six desires cease to arise, and the three poisons are extinguished.

See through the snare of money — that is to pass the first gate of human life. See through the snare of lust and romance — that is to pass the second gate. Awaken to the truth of life and death — that is to pass the third gate. These are also the essentials of cultivating the heart.

Editorial note: the text appends a reference: 'The human heart does not die; the heart of the Dao can hardly be born.'

III. Cultivating the Nature

Wrongdoing and karmic forces must be remedied through repentance and the performance of meritorious deeds. Meritorious virtue is the luggage for the journey home to Heaven, the gift you bring when you meet the Luminous Lord, the very foundation of Buddhahood. As the Sixth Patriarch said: 'To see the nature is merit. To be impartial is virtue.'

Ask yourself: which Immortal or Buddha did not use merit and virtue to help humanity? Which sage or worthy failed to establish their name in the world through virtuous speech? Therefore merit and virtue mean helping the world and delivering people: being good to society, having merit in the Dao, and having virtue toward all sentient beings. Moreover, benevolence can move people's hearts, and righteousness can stir people's spirits. Therefore the noble person who practices benevolence and champions righteousness with courage — this is where the noble person excels.

27. How to Dissolve Karmic Debts

如何消冤解孽

Accept adversity with grace — this dissolves karma. No matter what slander, what harsh words, what difficulties in sacred or worldly affairs, what ailments of the body — receive them all with a humble heart. Only then do you have a chance to dissolve the obstacles. Moreover, do not fear any unfavorable circumstances. As long as you do not leave the Dao community, you will always have the opportunity to build merit, inch by inch.

Perform meritorious deeds — this dissolves karma. Know this: the greatest entanglement of karmic force is that it prevents you from summoning the heart of the Dao. If your steps grow heavy, how can you cultivate virtue and deliver people? So when your stray thoughts are many, recite the scriptures more and prostrate more. You must have the courage and spirit to shoulder the mission. Then karmic forces will gradually dissolve as you actively perform meritorious deeds.

The great settling of sixty thousand years. At this very moment, the great settling of sixty thousand years is underway, and many collective and evil karmic debts have ripened. My children — are you still living in a drunken dream? If you cultivate without a shred of sincerity, if you perform the work of the Dao in a perfunctory manner, if you have not built an inch of merit — how can you repay your karmic debts?

Seize the moment — cultivate and work now. The Universal Deliverance of the Three Realms delivers humans, spirits, and immortals all at once. We must seize the time when we can still cultivate and work. Remind yourself constantly: ride the fast horse with the whip, perform meritorious deeds, and only then can you free yourself from the dust of worldly entanglements and restore the pure Dharma body.

Do not give rise to resentment — this dissolves karma. Sometimes a person is defeated by a single thought. This is the pivot between the highest heaven and the deepest hell. That single thought conceals the seeds of ignorance planted across countless lifetimes. Sometimes these seeds cause you to suffer unbearably, to be ground and tormented beyond endurance — this is because the karmic affinities have ripened. At such a time, you must never add resentment to resentment, hatred to hatred. For a cycle of such vengeance would never end!

Every person carries karmic forces. Each person has their own karmic debts, and no one can take your place in paying them. To suffer a little is actually a fine opportunity for you to realize the impermanence of human life. What you owe, you will repay sooner or later. And if you pass through this life in complete peace and safety, you should carry all the more gratitude in your heart.

No one is born without karma. Not a single person is born already a sage, an immortal, a Buddha. Who among them did not carry karma into the world? Without karma, there is no rebirth as a human being — is this not so? The moment you were born, you were bound by a physical body, constrained by the five elements. All of this you created yourself. Remember: do not let others control your destiny. You must be the master of your own life.

Guard the Buddha-heart — this dissolves karma. Why do the people of this world face so many injustices? It is all because of causes from past lives, compounded by the temperament of this life, that these tangled karmic affinities are forged. From these tangles comes the wellspring of suffering. My children, if you wish to sever the bonds of suffering, you must first take hold of this heart. Do not let it rise and fall at the slightest provocation.

Let the heart of the Dao be firm — this dissolves karma. In this life you cultivate the Dao, so why are there still so many disasters, trials, and misfortunes? Because you still carry unresolved karma from past lives. My child, do you think that performing a little merit can wipe clean sixty thousand years of karmic debt in a single stroke? If you have not labored for years in the Dao community, if your faith in the Dao is not firm and settled, you will just as easily be toppled by karmic entanglements and fail the test.

Strive to cultivate and work — this dissolves karma. My children, if the Immortals and Buddhas did not descend to the altar, if the elder seniors did not come to look after you — would you stop cultivating? The master leads you through the door; the practice is your own. The effort must be planted deep. The inner fire must be refined until pure. The merit must continue to be built. Only then can the karmic forces of countless lifetimes be dissolved.

Crawl if you must, but get home. Let us stop depending on the Immortals and Buddhas and the elder seniors to look after us. Stand on your own two feet. Even if karmic forces pursue you from behind, stake your life on it — walk this road of cultivation and service to the very end. Crawl if you must, but get home.

28. Precepts Are Only for Gathering the Heart

戒律只為攝心

A cultivator must never regard the precepts as bondage. If you regard them as bondage, you cannot act from your true nature.

My children — if you lead someone to take refuge under a false patriarch, that sin is heavier than breaking the vegetarian fast! Let your teacher speak plainly. A person who has broken the fast — if they can come back and work for the Dao again, then when they attain the Dao at the end of their hundred years, all the Immortals and Buddhas of every heaven will still be willing to protect them. But if you keep running to a false patriarch — your name will absolutely be struck from Heaven's register! So from this moment on, you must be very, very careful of your speech, your actions, your thoughts. This is not your teacher being heartless. In some matters, even your teacher's kindness cannot help you — it is not your teacher's doing! I can only tell you in the gravest terms. Do not think that no one knows. If you go against Heaven's will, the day will come when you truly cannot move — and then what will you do? Your temper and your bad habits can still be forgiven, because you are still human. But if you violate the laws of Heaven, if you disregard all the spirit and effort and resources you have poured in — then no one can help you.

You must hold firm to your own vow-power. The words that Heaven has spoken, engrave them tightly in your heart. Follow your vows faithfully and you will never go wrong. Do not meddle in too many affairs. You people — your problem is that you think yourselves too clever. What you should manage, you do not manage. What you should not manage, you manage far too much. And so the troubles multiply.

From now on, pay special attention: the entire Dao community will see tests and trials appear again and again and again, and every one of you will have the chance to encounter them. I hope that when you do, you will know what to do. In your heart you must be perfectly clear about what you should do. You are always talking about the Three Learnings — precept, concentration, and wisdom. But has a single one of you truly put these into practice in daily life? Think about it: why do you have so many afflictions every day, so much pain, so much sorrow? Why? Have you considered? It is because your body, speech, and mind are not pure — not unified. Because you yourselves clearly say you want to do this, and yet you simply cannot do it! Is that not so? Can you still claim to be pure and still? Therefore I tell you: your body, speech, and mind must be unified. Only then can body and mind be at ease — truly pure, truly still. If you can truly achieve this, then whether you meet adversity or good fortune, your heart will not waver, will not be affected by outer conditions. Only then have you reached the state of 'having form yet having no attachment to it.'

If you cultivate to the point of true purity and stillness, then even when others speak ill of you, not a single thought of right-and-wrong will arise in your heart. If what they say hits the mark, change. If it does not, face it with a generous spirit. Let your teacher emphasize this one more time: you need a big belly! Only then can you be pure and still, with no afflictions. If you are not always pure and always still, how will you face problems? How will you solve problems? How will you overcome your difficulties? If your mind is a jumbled mess, if you cannot be still for a single moment — how can you see anything clearly?

Every person has their own inherited debts, their karmic debts. These debts are like an enemy watching you with tiger's eyes, guarding you day and night. If your heart relaxes for even a moment, loses attention for even an instant, that enemy enters your gate. Once the karmic debt enters your body, your own original spirit can no longer be master. You grow more and more confused. And once confused — how could you not commit acts that betray the heart and ruin virtue? Therefore your thoughts must be careful and clear in every moment. Never let yourself be reckless for even one instant, not knowing where your own heart has run off to. The heart is easy to release and hard to reclaim, easy to reclaim and hard to control — it is hard to hold, hard to master! It will make you do things that shame you. And then what Dao can you cultivate? If so, does your cultivation not become empty talk? If your temper and your bad habits do not change, if you continue to act as you please, your work for the Dao will become very difficult. In the end, no one will bother with you. Then what Dao can you practice?

The saying goes: 'To err is human — even sages have faults.' But this saying is only for speaking to others — not to yourself! You may say this to your juniors. But can you use it to forgive yourself so easily? If you can, you will forgive yourself again and again and again. So listen: the principles you speak to others, you should also listen to yourself. But this one saying — you may only say it to others. You may not apply it to yourself. Do you hear me? Do not always forgive yourself, always go easy on yourself. That will only harm you.

Let your teacher ask you: what does it mean to 'lay down the butcher's knife and become a Buddha on the spot'? It means: lay down your temper and your bad habits. It is that simple! If you can lay down your temper and bad habits, Buddhahood will certainly include you. This 'butcher's knife' is an invisible knife. If your temper and bad habits still do not change, and you still hope to one day become an immortal or a Buddha — that is a pipe dream!

Do not always feel that the altar hall is too solemn, that the Buddha Regulations are too complicated and excessive. You feel this because you do not understand that cultivating the Dao must be embodied in daily life. It is meant to be applied with vitality — it should not be what you call solemn. If new Dao-kin feel it is solemn, what should you do? The altar hall is where everyone comes to hear the Buddha's teachings and learn goodness — of course there must be regulations. Where seriousness is needed, be serious. But where vitality is needed, know how to be vital. Is that not so? What is the spirit of the Buddha Regulations? (To gather and discipline the body and mind — to bring the monkey-heart and horse-mind back.) Learning the Buddha Regulations is like climbing the steps of your spiritual training — one step at a time, upward. Knowledge is inexhaustible. The heart that seeks knowledge must not decay. You must keep pace with the times.

Why are they called Buddha Regulations? If you want to become a Buddha, at the start you must have a framework. The code for becoming a Buddha is: be gentle, be good, be respectful, be frugal, be yielding. In every moment, humble your heart and respect others — not only when you are chanting the Buddha's name, not only because someone has already become a Buddha and therefore deserves respect. To be blunt: you must embody sincerity, trustworthiness, loyalty, filial piety, benevolence, love, faithfulness, righteousness, harmony, and peace. If you cannot even live the Eight Virtues and the upright way of a noble person — then no matter how cleverly you study the Buddhist scriptures or the Bible, without embodying these, everything else is empty talk.

Because you see that every person is a cultivator, you naturally respect every person. You cannot say: 'That old uncle selling betel nut outside has no civic conscience — he sells people things to chew and creates pollution — so I refuse to respect him.' Is that right? When you cultivate the Dao, whose cultivation are you watching? Not others'. Your own. So do not have a heart of discrimination toward people. This is the importance of the Buddha Regulations — and their spirit lies in the intention you carry in your own heart. The Buddha Regulations mean holding, in every moment, a heart of reverence for the Immortals and Buddhas, for the Eternal Mother, and for all. When you practice the Buddha Regulations, are you solemn? Are you careful? Do you feel the presence of the Immortals and Buddhas? Do you feel the unity of Heaven and humanity? If you do, your wisdom is already opening. And from this, you will certainly resolve all afflictions — great matters will become small, and small matters will become nothing. The effect of cultivating the Dao to change your destiny — do you understand?

To cultivate the Dao, you must learn to keep the precepts. My children, how will you discipline your body and mind? Before you sought the Dao, you could still let yourself go. Now you cannot. At first it is hard to adjust. It is bitter! Is it not? But now, because you wish to rise step by step, you must restrain yourselves. Moreover, in society you must endure the pressure of competition. Is that not so? When we were young, we were always competing with others — competing for fame, for profit, for grades. But your teacher tells you: compete against yourself. For example — you know your temper is bad. Then you must conquer yourself. You must reform. Let me tell you a story. There was a person who was good at everything. Whatever he learned from others, he surpassed them. So he became insufferably arrogant — he was the best at everything, the most capable, so powerful that people feared him at the sight of him. Whatever he studied, he mastered. One day the Buddha appeared. He thought: 'What is this person doing dressed like this, carrying a bowl? I have never seen such an outfit.' He went over and asked: 'What do you do? I want to learn from you.' The Buddha said: 'My talent is removing greed, anger, and delusion, cultivating myself, and keeping the precepts. Would you like to learn?' Now — could he conquer himself? If he could, he would achieve greatness. Is that not so? We often say that every crisis is actually a turning point. But who must make the turn? (Yourself.)

A cultivator must keep the five precepts. Among them, lust is the hardest to sever — but in the end, you must sever them all. Before that, sever the others first: killing, stealing, lying, intoxicants. Lust comes last, because lust is the root of birth-and-death and the cycle of rebirth. Being human, of course such things happen. But you cannot say: 'Teacher, I am human, it is only natural — if I slip a little more, it is no problem.' Absolutely not! Do you understand? Only by restraining yourself can you walk toward the path of liberation — and not only your own liberation, but the liberation of all sentient beings in the world. That is our responsibility!

If you cannot even keep the basic etiquette and rules, what else can you do? To keep the 'rules' — the rules of propriety — means not to do what is improper, not to act in improper ways. To be more specific: when you sit, sit properly. When you stand, stand properly. When you walk, walk properly. When you speak, speak with a sense of propriety. Is that not so? And is this only for the altar hall? At home, where the Initiating Master cannot see you and the Dao-kin do not know — do you sit however you please? Is that acceptable? Think about it: from the outside, you can see a person's heart! If your heart is vigilant and reverential, would you slouch like that?

Before you sought the Dao, were you not all living according to ignorance? That is to say — you did whatever you wanted, without caring whether it was reasonable or not. Is that right? And so in the field of every person's heart, seeds of ignorance were planted. This is not only in this life — from lifetime upon lifetime, you have been living this way. One year passes like this, two years pass like this.

The so-called five aggregates — form, feeling, perception, formation, consciousness. The formations and consciousness follow everything you do and remain in the field of your consciousness. If a whole lifetime passes in this confusion, then let your teacher ask you: what do you take with you in the end? Is it not what you always say — 'Of ten thousand things, nothing can be taken; only karma follows you'? All your external wealth, your land, your houses, your cars — none of it can be taken. What are these 'ten thousand things'? They are all the things with form and appearance. That is what 'ten thousand things' means. None of them can be carried away. What CAN you carry? The karma you have created! That is what you can take — and what you must take. This karmic consciousness follows your heart and departs with you. Then the addition, subtraction, multiplication, and division are calculated: what were your merits and faults in life? Will you be reborn in the Qi Heaven, or reborn in the human realm? Should you go to the hells for punishment? Or be born as an animal? All of this is what they mean when they say: 'Heaven's net is vast and wide — its mesh is coarse, but nothing slips through.' From the moment a child cries at birth, much karmic consciousness has already been invested within. Look — what parent does not wish their child to be born with all six sense-faculties complete? But can this be guaranteed? It is because in the unseen realm, much karmic consciousness has been invested within. In this life, whether you are good-looking or plain, healthy or ailing — no matter how advanced science becomes, it cannot change this. Because the karmic consciousness of your past life is upon your body.

Why does your teacher bring up the question of vegetarianism? If you still cannot give up the pleasures of the palate, if you cannot forget the taste of that one bite of fish, that one bite of meat — then your talk of becoming an immortal or a Buddha is far too remote. Is it not? From ancient times to the present, there has been only one Lord Guan! Ask yourself honestly: do you have Lord Guan's surging righteous energy? Do you have his great merit and great virtue? If today you can let go of the pleasures of the mouth and make the vow to purify your diet, that is a bodhisattva's vow! To cultivate in this way is swift, because you will have no further entanglements behind you. Think — the debts from your past lives are already more than you can repay. If there are still more entanglements piling up behind you, how long will you have to wait before you can escape the six paths of rebirth?

29. What It Means to Expand the Dao's Work

何謂道務宏展

What does it mean to expand the Dao's work? It does not necessarily mean building the largest possible Dao community. Let your teacher give you an analogy. A piece of fruit may be very large, but if it has worms eating it from the inside — is that fruit still of any use? Your temper and your bad habits are the worms. On the other hand, if the Dao's work is modest, and the fruit is small, but there are no worms inside — it still has its value. Does it not?

Therefore, achievement does not lie in size. It lies in doing things truthfully, honestly, with your feet on the ground. My children — you must understand this. The Dao means truthfully, honestly being a good person and truthfully, honestly bringing others to completion. However many people you have, bring that many to completion. As long as you take good care of your Dao-kin in cultivating and working, and do your best — if the numbers are few, what does it matter?

Now let me teach you a method for happiness. Do not look at what is contrary to propriety. Do not speak what is contrary to propriety. Do not listen to what is contrary to propriety. Do not act on what is contrary to propriety.

The Dao accords with feeling, accords with principle, and accords with law.

Do not speak what is contrary to propriety — this means words that are unreasonable, or words that harm others, or things you have merely overheard from the side that you do not truly understand. Do not speak them. Because speaking them will cause harm to others. If you want to be happy, listen a little less. Then you will certainly be very happy.

Do not act on what is contrary to propriety — this means that unreasonable things require careful thought before action. The disciples I love most are those who are sensible, well-behaved, and obedient, who know how to change their temper, who act with grace and refinement. I love the disciple who is understanding and considerate, who supports those above and elevates those below, who accords with reason. In all things, learn from the worthy. We can learn anything — learn to serve, learn to host — and in this gradual transformation, your heart-nature will naturally be elevated.

A cultivator must have both movement and stillness. Movement nourishes the body. Stillness nourishes the heart. So this lesson is very important. The cultivator should be plain and simple — for plainness is constancy. But within that plainness there must be power. Cultivation is the same: cultivation must be a steady stream that never dries up. And that stream requires a driving force. You must learn to apply your learning. You must learn to practice what you preach — and then your words will carry conviction.

In life, you must cultivate virtue. You must bring forth your moral power and use it in daily life — in every action, in every interaction with others. Only then can it be called constant virtue. You may teach the scriptures all day long, but in the end, the Dao is simply natural. Over time, through constant practice, you will have virtue — and you will be a good person forever.

The road of sages and worthies is not hard to walk. It is only a question of whether you are willing to walk it! Let us make a pact with each other. For the sake of all sentient beings, we must keep moving forward — by deepening and strengthening our heart-nature, taking root more deeply, hand in hand. Do not divide into 'yours' and 'mine'!

A pact between teacher and disciples. We agree that we will gather again. We agree that you will strive harder! And I will help you even more! Wherever you are, I am there, along with my little celestial attendants helping you. Do not worry. I say this is a pact between teacher and disciples — let us hold firm to the very end!

I hope that when you are studying and working for the Dao, whenever you and your companions have cold wars or hot wars, if something can be resolved, resolve it. Open the window in your heart, and the spring breeze can blow gently in. When the spring breeze enters, the Dharma-rain also enters to nourish you, and your heart will feel full, happy, and content.

So let us make this agreement — and not only in the altar hall. When you are at home and your heart is calm, you are with me, Ji Gong. Tell me all the grievances and worries in your heart. For Ji Gong's sake, for your parents' sake — live joyfully!

30. The Supreme Significance of Seeking the Dao

求道之殊勝意義

My children — have you all sought the Dao? If you have, then who is the teacher you bow to? (Ji Gong the Living Buddha, our Gracious Teacher.) And who else? (Yue Hui Bodhisattva, our Gracious Teacher-Mother.)

You all remember only Ji Gong as your teacher and forget that the Sun-Moon Enlightened Teachers are two.

Your Teacher-Mother is the hidden Enlightened Teacher. Your teacher Ji Gong is the manifest Enlightened Teacher. Usually it is Ji Gong the Living Buddha who descends to the altar in visible form to forge bonds with you all. But in truth, my children, you also bowed to another Enlightened Teacher — Yue Hui Bodhisattva, also known as the Chinese Holy Mother.

The Sun-Moon Enlightened Teachers stand as guarantors for their star-disciples — and this is a guarantee of ten thousand and eight hundred years. That is to say: if you have sought the Dao in this lifetime and bowed to the Sun-Moon Enlightened Teachers, then for the next ten thousand and eight hundred years you remain your teacher's disciples. It is not only in this one lifetime that you are your teacher's disciples.

My children, your lifespans in this world do not even reach one hundred years, do they? You are all still very young. The coming White Sun era of Universal Salvation spans ten thousand and eight hundred years.

Measured in human time, that is an extraordinarily, extraordinarily long period. And so guiding others to seek the Dao is a matter of the greatest importance.

Because as long as you have entered Ji Gong's gate in one lifetime — as long as you have become disciples of the Sun-Moon Enlightened Teachers — you remain their disciples for the full ten thousand and eight hundred years.

That is to say: the Sun-Moon Enlightened Teachers' guarantee for their star-disciples covers that entire span of ten thousand and eight hundred years. It is not only this one lifetime that your teachers guarantee you. It is not only while you inhabit this one body of flesh that your teacher saves you and helps you. Even after this body can no longer be used, when your spirit returns to the formless realm, the Sun-Moon Enlightened Teachers still bear the responsibility to help you, to protect you.

And so guiding others to seek the Dao is a matter of the very greatest importance.

My children, you must remember this: as long as a White Sun altar hall carries the Heavenly Mandate — as long as its Initiating Masters have truly received the transmitted power and the authority to initiate — they may perform the initiation for all sentient beings.

Your teacher is impartial. Because what your teacher works is the Three Realms. And so you, my children, must also be impartial when you face all matters of heavenly work.

Among the altar halls of the White Sun community, let everyone assist the Dao's work with an impartial heart.

In this world there are various religions, and all of them encourage people to keep good thoughts, do good deeds, and speak good words. Such excellent religions must never be spoken ill of. You must never use harsh words to judge them.

In the Green Sun and Red Sun eras, the Eternal Mother's Heavenly Mandate was opened, and the five great religious founders were dispatched into the world to help humanity cultivate the habit of spiritual practice. The various religions were therefore the preparatory road for the White Sun era's final Universal Salvation of the Three Realms.

Accumulated cultivation sustains the wisdom-life. To participate in the work of the Three Realms does not come easily. My children, that you are able to come to the White Sun altar hall in this lifetime to cultivate and serve — this is not because you have cultivated only in this lifetime. Across many lifetimes you have practiced through various religions. You come from accumulated cultivation.

Across those lifetimes you formed all manner of affinities. You practiced various dharma-gates within various religions and studied the scriptures of each. Only because of all this could your spirit, arriving in this body in this lifetime, smoothly enter the White Sun path of Universal Salvation.

And so, my children, that you were able to obtain a human body in this lifetime, to seek the Dao, and to participate in the Universal Salvation of the Three Realms — this is what it means to say it was hard to come by.

My children, it is not simply that you sought the Dao, heard the Three Treasures, and were willing to come listen to classes. It is not so simple as that.

You all come from accumulated cultivation. Across many lifetimes you built up extraordinarily deep habits of spiritual practice. These habits were not formed only in this lifetime when you entered the altar hall.

Now — some of you cultivated very actively in your past lives, and so in this lifetime your practice in the White Sun altar hall is very steady. You do not easily waver in your heart and mind.

Others among you had frequent ups and downs in your past cultivation — seeing others' actions, your own heart would rise and fall — and so, because your cultivation across lifetimes was not stable enough, you now face the same instability in your inner practice of the White Sun path.

Regardless of whether your past cultivation was stable or unstable, today you have entered the White Sun community, and Heaven gives everyone an equal opportunity to advance once more.

And so, my children! In this lifetime you must seize the opportunity to cultivate, to serve, and to fulfill your vows — for the time allotted to this body of flesh is truly very brief.

The formless original beings exist within multi-dimensional space.

My children, you all understand that the earth is round and three-dimensional. In this three-dimensional space upon the earth, people feel that this is the space in which we live. But from Heaven's perspective, the earth is not only the visible, physical earth. Upon this earth there also exist multi-dimensional spaces.

Multi-dimensional space is a scientific term. In the language of the Dao community, this means there also exist the Heavenly Realm and the Earthly Realm — while this visible, physical earth constitutes the Human Realm. The bodies of flesh that you can see belong to the Human Realm's space.

But in truth there also exist the Heavenly Realm and the Earthly Realm — different levels of space. And beyond these, there are still other levels of cultivational space that belong to neither the Heavenly Realm nor the Earthly Realm.

Within the formless dimensions, the Earthly Realm and the Heavenly Realm are further divided into many, many different levels and different dimensional planes.

And so the underworld, the hells, and other places of punishment are not all in the same space — they are distributed across different spatial levels.

In the Heavenly Realm, the original beings are distributed across different levels of heavenly space according to the depth of their meritorious deeds and the depth of their cultivational power while in the world.

Though this topic is very abstract, the basic concept you must understand is this: the Human Realm is the space of the visible world. The Heavenly Realm and the Earthly Realm are the spaces of the formless world.

And the Universal Salvation of the Three Realms means saving the Human Realm, the Heavenly Realm, and the Earthly Realm — all of them. That is to say, it encompasses both the visible Human Realm and the formless Heavenly and Earthly Realms. The scope of the Three Realms' Universal Salvation is therefore extraordinarily, extraordinarily vast.

What the Three Realms' Universal Salvation must save is not only the humans and animals of the visible earth. It must also save the souls in the underworld and the hells of the formless realm — those awaiting merit and those currently undergoing punishment.

And in the Heavenly Realm, what must be saved are the deities, the immortals, and the various highly cultivated spiritual beings of deep meritorious power.

All of the above are the objects of the Three Realms' Universal Salvation. And so the teachings of the Three Realms must be shared with them as well, so that they too may understand the ordinariness and the extraordinariness of the Dao.

My children, today when you enter the White Sun altar hall, this altar hall looks like an ordinary house. The senior members — the Initiating Masters, the lecturers — look like ordinary people. They are ordinary human beings. They possess no special supernatural powers, no telepathy, no ability to fly through the heavens or burrow through the earth.

And yet within this ordinary house, upon the persons of these ordinary elders, what Heaven has manifested for you is the Dao — the opening of the Heavenly Mandate.

In the White Sun era, any person or any spirit or soul who cooperates with Heaven's work falls within the scope of Heaven's protection and empowerment.

And so, my children, by virtue of the inner strength of cultivation accumulated across your many lifetimes, and by virtue of the many good deeds you have done in the course of that accumulated cultivation — only now are you able to arrive at this White Sun altar hall of Universal Salvation.

What you bear, what you have received, is the opening and empowerment of Heaven's Mandate — and the opening and empowerment of the Heavenly Mandate is the opening of the Dao itself.

The Dao — call it ordinary, and it is truly ordinary. Call it extraordinary, and it is truly extraordinary.

What is the Dao? Air is the Dao. Air surrounds us on all sides — and so air is the Dao. Water is also the Dao. Water is what the human body needs; without water, a person cannot survive — and so water too is the Dao.

What else is the Dao? A mother gives birth, the infant grows from baby to adult, then grows old, and finally dies. The human body too is the Dao — because the body follows a pattern. Birth, aging, sickness, death — this is a cycle, a rhythm. And so this too is the Dao.

Call the Dao ordinary, and it is just this ordinary. Air is the Dao. Water is the Dao. Mountains and rivers and the great earth are all the Dao. The human body is also the Dao. This simplest Dao — it is utterly ordinary.

But if we speak of the Dao as miraculous — a person gravely ill, whom the doctors have pronounced near death, comes to the altar hall and begins practicing the three kinds of giving together. Not only does the grave illness gradually lighten — the person actually lives to a ripe old age. From the standpoint of science and medicine, this is incomprehensible. How can a gravely ill person on the verge of death not only recover but live for so long? Because medicine has not yet penetrated to such depths. And so — call the Dao miraculous, and it is just this miraculous.

Everything in the human world can be transformed through a person's sincerity toward Heaven, through faith — so that what was once impossible becomes possible. A person who was about to die, through the opening of the Dao, through cultivation and the fulfillment of vows, lives — their lifespan is extended. This is what is meant by transforming the impossible into the possible, turning the rotten into the miraculous.

The Dao can be called utterly ordinary. It can also be called utterly miraculous. You come to the altar hall, to the Dao community, to cultivate the Dao — and the purpose is to understand this ordinary Dao and to understand this miraculous Dao.

The scope of the Dao is immensely vast. Heaven uses the simplest method — the Universal Salvation of the Three Realms — to tell everyone what the Dao is. Therefore the simplest explanation of the Dao is this: to save the visible Human Realm and to save the formless Heavenly and Earthly Realms — this is what it means to cultivate the Dao, to work for the Dao. The Universal Salvation of the Three Realms IS the Dao.

When you come to the Dao community and see the people in the altar hall, you may sense that they seem somehow different. You may sense that they seem to understand something. Yes — it is because they understand a portion of the Dao that they seem different.

And precisely because they understand a portion of the Dao, when you have questions or problems in your life, you may wish to seek their advice, to ask them.

In the Dao community, the Dao first uses these ordinary houses to tell you: this is an altar hall, this is a Dao community. It lets you first hear the words 'altar hall' and 'Dao community,' and form a small initial impression of the Dao.

Then you see the Initiating Masters and lecturers of the altar hall receiving you with courtesy, speaking fluently of certain distinctive teachings — and so your interest is kindled, and you wish to study and understand: what is the Dao? And how does one cultivate the Dao?

Heaven first uses the visible altar hall and the visible elders to guide you toward understanding how to cultivate the Dao. This is the simplest method of guiding people.

Regardless of your previous experiences — right now, you must seize the opportunity and gradually come to understand the Dao. Because even if you spend the entire lifespan of this human body, you will still be unable to learn the Dao completely.

And so your teacher said just now that the senior members of the altar hall 'understand a portion of the Dao's teachings.' They do not understand the Dao's teachings completely. But what they have understood, they pass on to you.

Because they wish to pass on this spirit of the Dao, they manifest Dao-energy and Dao-fragrance, and so they seem somehow different from others. This is the virtue of the elders, the cultivation of the elders, the moral example of the elders.

When you have heard the teachings, read the texts of the Dao, and participated in the fearless giving — that is, in the sacred work of the altar hall and the Dao community — then gradually you too will come to understand the Dao. Gradually you too will carry Dao-energy and Dao-fragrance upon yourself. Gradually you too will seem different.

31. The Dao Is for Liberating People

道是給人解脫的

In our cultivation of the Dao, we must understand that the Dao is for liberating people — not for giving them something to depend on. You must always reflect: what is real, and what is illusory? Your original nature is bound by consciousness. My children, when you sleep at night, do you dream? (Yes.) You dream because during the day you are constantly absorbing — the impressions enter your surface consciousness, and at night they reflect back out. And so your original nature cannot function. It is split apart by consciousness, cut into pieces.

Therefore — if a person's heart cannot be focused on a single point, whatever they undertake will be difficult to accomplish. But if you can focus it on a single point, there is nothing you cannot achieve. Focus on a single point. Let your original nature be your master. Then you can govern yourself, and everything will find its balance.

And so your teacher often likes to use this analogy: the most peaceful point. The most clear and tranquil, the most free. A fish that lives in the deepest part of the great ocean — is it not the most free? Living at the very bottom, it is not affected by the storms and winds above, nor by the sun's glare. That deepest point is your self. Where you came from — return there. If you can dwell in that place, that place is the Land of Ultimate Bliss. Do you understand?

But you cannot stay still. You cannot remain there. You are always running out to play. Are you not always running out to play? Running out and coming home covered in filth. And so we always call you back to wash up! You come home wearing your dirty clothes, and your mother tells you to change and wash — and you complain that it is troublesome, that she nags. You cannot hold still. Modern people all love to run after the outside world, this dazzling world of appearances. And does your true nature not run with the body, running along together? That is precisely the failure to guard that single point. If you cannot guard it, you cannot find your original self. The body should be master of itself — but instead the false self has you bound.

32. All Things Between Heaven and Earth Are the Dao

天地萬物都是道

Come to the altar hall with spirit! Draw out the righteous energy within each of you. Everyone has that surging, upright energy — that good energy IS Dao-energy. When every person is focused and earnest, you will not feel drowsy or want to sleep. You will listen to the teachings with joy, and your whole day will be a happy one. My children, are you feeling happier now? Anyone who is not happy, raise your hand. (Everyone is happy.)

Your teacher can be seen at any time. Do you understand this teaching? Why can your teacher be seen at any time? Because when you do a good deed, Ji Gong knows — my child has done another good thing! — and Ji Gong comes to see you. That is how you see your teacher at any time! When you do good, your teacher will help you. When you do things that save others, your teacher will come of his own accord to help. But if you are only doing things for your own sake, your teacher pays you no mind. So your teacher says: as long as you do good deeds, as long as you are saving people — your teacher is always there.

Before you sought the Dao, all you thought about was fame, fortune, and riches — how to earn more money and make life comfortable. And so you were caught in a whirlpool. Like the ocean: when you earn money and life is good, you float to the surface. When you fall ill and suffer, when your business fails to profit and you are disappointed and heartbroken, you sink back down. Your heart is like a person in the great ocean, floating and sinking, rising and falling. This is what it means to be an ordinary being.

Today you have sought the Dao. Do not be an ordinary being any longer. Be willing to leap out of this ocean. Be willing to fly upward, toward heaven. This requires cultivation. Without cultivation, you will remain forever in the ocean of highs and lows — only suffering, only worry, never able to find liberation or let go.

My children, coming to the altar hall to cultivate the Dao — this is because across many lifetimes you cultivated for many lives. In this lifetime the White Sun era has arrived, and only then were you able to enter the altar hall to cultivate the Heavenly Dao. You must have faith in your own true nature and conscience. Do not underestimate the altar hall and think there is nothing special here. Between heaven and earth, the visible and the invisible — the invisible is like air, like wind, which you cannot see. The Immortals and Buddhas, your karmic creditors, your ancestors — they are like air. You cannot see them. But they are there.

Now the Eternal Mother has opened her grace for you. You have sought the Dao, and your ancestors bask in the light. Your karmic creditors grow anxious. If you are sincere, your ancestors rejoice. If you are lazy — if you let down your guard and treat the Dao as unimportant — then it is your karmic creditors who rejoice. And so, my children, how you walk this road, how you cultivate — that is for you to choose.

When you look up and see the moon, when you feel the gentle breeze upon your skin — all of it has the Dao, all of it is Buddha. All things between heaven and earth are born from the Dao! Look at a single flower, a single tree, a single blade of grass — its life was given by the Eternal Mother. And we are the same. So when we look at the things of heaven and earth, we think: we are all the same, we are all Buddha, we all come from heaven. Heaven and earth are there for us to contemplate and to feel. We have never left the Dao. Everywhere is Buddha. Because your heart holds the Buddha, everything your eyes see IS the Buddha. So always maintain this Buddha-heart, this good and kind heart. Hold it fast. Get rid of what is bad. And in this way you draw ever closer to the Immortals and Buddhas. Do you understand?

Cultivation is just this. You can observe the things between heaven and earth — the moon, the sun, a single flower, a single tree, the water, the great ocean. All of this is the Dao. We are just the same. Your joy emerges. Your Buddha-nature comes forth. And so, my children, practice with your heart. Do you understand?

Well then — time is just about up! There is still a class to attend? Still more class! Then your teacher has taken up your time. I hope you can summon even more spirit to hear out the rest of the class, and then finish this day of study happily and joyfully! Learning the Dao is joyful, is it not? Time passes so quickly. Your teacher also feels that he only just arrived — how is it time to go already? Just a moment ago the sun was high, and now the sky is darkening. So, my children, be careful — do not let your time pass away for nothing. Every day you can do something meaningful. Every day you can do many good things. In this way your life will grow richer. And so your teacher hopes that you will cultivate well, study well, and make your life richer and happier. Is that not good? Well then, time is limited! Your teacher hopes that next time, when we have this affinity again, we may meet once more! And when that time comes, there must be just as many of you here at the altar hall! My children — farewell!

33. Methods of Cultivating the Three Treasures

三寶修持的方法

1. Ji Gong the Living Buddha's compassionate instruction:

The Three Treasures are a dharma-gate — yet you do not know how to use them. You only think to use the Three Treasures when calamity strikes. You should use them in daily life to cultivate the heart and refine the nature. If you recite them constantly, you will be in resonance with Maitreya Buddha and with your teacher. When you meet with difficulty, the resonance will come swiftly.

2. Ji Gong the Living Buddha's compassionate instruction:

Is there anyone here who does not use the Three Treasures before sleeping at night? Raise your hand. (No one raises a hand.) Good — you have all improved. When your teacher says things like this, it is called a loving reminder. If you are doing it, continue; if not, take heart and begin.

My children — if you do not begin working from within your own heart, it will be too late. Hurry! Hurry and establish the invisible altar hall within your own heart. Let us cultivate in the altar hall of our own hearts, in the Dao-community of our own true nature! Do not be too busy with everything. Leave some time to gather your heart back in. Use the Three Treasures often, and I guarantee your cultivation will be joyful and your progress sure!

3. Ji Gong the Living Buddha's compassionate instruction:

Use the Three Treasures' heart-method every day —
cultivate the heart, refine the nature, restore your original face.
Do not toss this treasure behind your head
and betray the Heavens' great work of spreading the Dao.

4. The Elder Immortal of the South Pole's compassionate instruction:

Whether something is happening or nothing is happening, guard the Mysterious Pass constantly. The Three Treasures have already been given to you — do not fail to use them. They are not only for use when you encounter difficulty. In ordinary times, you can already be in heart-to-heart resonance with Heaven.

5. The Three Heavens Examiner's compassionate instruction:

The test of lust is terrifying — do you know that? It is the same for men and women. Quickly gather your heart back! Embrace the Three Treasures, one-pointed and unwavering. From highest to lowest, all the same. Is your heart level now?

6. The Overseer Dean's plain instruction:

Drive out all crooked thoughts and idle fantasies! Coming to the altar hall is not a matter of speculating with the human heart — use your heavenly heart to do Heaven's work. Can the Universal Salvation of the Three Realms be treated as child's play? Use your Three Treasures.

7. Ji Gong the Living Buddha's compassionate instruction:

The benefits and wonders of the Three Treasures are too numerous to count, but you must apply them in daily life, apply them to yourselves. When the heart is not at peace, silently recite the Five-Character True Mantra. When you have a problem and cannot settle down, silently recite the Five-Character True Mantra — and wondrous wisdom will arise. When you are lost, prostrate — which means: ask yourself, examine yourself. Why has this problem arisen? Find the root first, then resolve it. That is the true wondrous wisdom.

I. The Method of Guarding the Mysterious Pass — the First Treasure

一、守玄法（第一寶：玄關竅）

1. Ji Gong the Living Buddha descends:

Those who aspire to the Dao should take the practice of 'guarding the Mysterious Pass' as the foundation of their cultivation. Guarding the Mysterious Pass does not refer solely to sitting in meditation. Rather, it means that in all activities — walking, standing, sitting, and lying down — you constantly gather body and mind, bring the mind's attention forward, keep your intention on the Mysterious Pass, and maintain this without interruption, thought after thought. When the heart is gathered back to the Mysterious Pass, crooked thoughts and idle fantasies will not arise. The thoughts that issue from the Mysterious Pass are all right thoughts — thoughts of compassion, thoughts of joyful giving, thoughts of wisdom. Gently raise your mind's attention to the Mysterious Pass, and then use the Mysterious Pass to listen, to see, and to respond to all things. In this way you can be in heart-to-heart resonance with your teacher. If a person can practice guarding the Mysterious Pass regularly in daily life, an aura of harmony will naturally attract auspicious affinities.

2. Ji Gong the Living Buddha's compassionate instruction:

At every moment, keep your thoughts guarding the One. Do not think of good. Do not think of evil. Do not cling. Silently recite the Five-Character True Mantra at all times. When you have a spare moment, use the Three Treasures. The heart-method of the Three Treasures that your teacher transmitted to you — is it meant for preventing thieves? Use the Three Treasures at every moment. Let go of the world's love and passion, suffering and worry. When debts are cleared and virtue established, you will gradually draw near to the Immortals and Buddhas.

To purify the mouth, you must also purify the heart. Sweep away all filth — all greed, anger, delusion, and desire. When you see someone acting poorly, give thanks to Heaven for the lesson of another's mistake. When you see someone acting well, give thanks to Heaven for the chance to emulate the worthy. Truly cleanse the thoughts within. At every moment, do not depart from the Buddha-nature. Do not cling to love, fame, or profit. At every moment, keep the Three Treasures in your heart. Regarding your past errors, resolve firmly to change. With single-minded focus, change yourself. At every moment, use the Three Treasures to drive out the thieves upon your body: greed, anger, and delusion. My children, in your leisure, remember: constantly still the heart and silently guard the Mysterious Pass — neither floating nor agitated, the breath sinking into the elixir field.

3. Ji Gong the Living Buddha's compassionate instruction:

If you wish to sit in meditation, you already possess a secret more profound than theirs. They sit all day long doing nothing but meditating. You can both do your work and sit in meditation — because you have this pair: 'the two eyes guarding the Mysterious Pass while still being able to work.' Two people guarding one earth — the Central Wuji Earth. Only when both can guard the Central Earth can you see the true nature. This is not the kind of stillness achieved through their style of meditation. When you cultivate outer merit and refine inner virtue, and you have practiced for a long time, you will naturally reach the realm — and then you can be calm and at peace. Not a single scripture teaches us to practice Chan meditation by sitting still.

4. The Elder Immortal of the South Pole's compassionate instruction:

(The Elder Immortal speaks to a class member with compassion.) Look at me! (The member bows deeply.) Raise your head! The Elder Immortal wants you to look at me! You are suffering, are you not? Your heart has no master! Bring out your master — (to the member) — silently guard your Mysterious Pass! You say: how can I help you? You must first be your own master, and then this old man can help you. You must be able to govern yourself, and only then can I govern on your behalf!

5. Ji Gong the Living Buddha's compassionate instruction:

(Manager Chen asks: 'How should we guard the Mysterious Pass? What is the standard method?') Simply focus both eyes on the Mysterious Pass! (Guard this spot?) Of course it is that spot — where else would you guard? The tip of the nose! (Then the entire intention is in this place?) Of course it is here. But you must observe the nose! Focusing both eyes on the Mysterious Pass means observing the Mysterious Pass, correct? But you must observe the nose with the nose! (Both eyes looking at this place?) Mm! Two-tenths open, eight-tenths closed. (Looking at this place, then the intention guarding within?) Correct! Correct! (And in the end, it remains the same?) Of course it must be natural! Completely natural! (Does it require effort?) No! No effort is needed. (Thank you for your compassion, Teacher.) Good! Good!

6. Ji Gong the Living Buddha's compassionate instruction:

How do you overcome yourself? First: be calm. This is not something achieved in a single attempt — it takes gradual effort and practice. Second: keep the intention on the Mysterious Pass. Third: in all matters, consider that it is your own fault, and therefore use the Three Treasures in parallel. Fourth: put yourself in the other person's place. Fifth: the law of substitution — neither rushing nor dawdling, achieving the Middle Way. Sixth: seek the cause within yourself. In all matters, think it over first — carefully consider whether it is your own error.

7. Ji Gong the Living Buddha's compassionate instruction:

When you settle into stillness and hold the hand seal with both eyes guarding the Mysterious Pass — this guarding does not mean staring at this spot (the pointed place). That would make you cross-eyed! If you hold something right here in front of your face, do your eyes not converge at this point? The 'Mysterious' is the Center. Let go of all your miscellaneous thoughts, idle thoughts, and wandering thoughts — let go until there is nothing left to let go of. As they say in Taiwanese: 'not a shadow, not a trace.' As the Sixth Patriarch said: 'Originally there is not a single thing.' That state of utter purity and tranquility, the gate of all mysteries upon mysteries — THAT is what is meant. So when we first tell you to let go and focus both eyes on the Center, the Center IS the Mysterious, IS the Dao. We are not telling you to stare at this spot. Otherwise people will say: how strange — every Dao-follower of the Heavenly Dao has their eyes going crooked! That is incorrect!

8. Ji Gong the Living Buddha's compassionate instruction:

Carry your companions! Cross to the other shore! Let the whole family be reunited, never to scatter! Do not forget the bright lamp before your eyes! Close your eyes and guard the Mysterious Pass — look within and see: is your inner light dim or bright? In stillness, observe yourself. In action, observe each other. Open your eyes and look — is the Buddha of your own true nature still there?

9. Ji Gong the Living Buddha's compassionate instruction:

The True Person's quiet sitting — how does one sit? Throughout the twelve double-hours of the day, at every moment, turn the light inward to illuminate. Focus both eyes on the Mysterious Pass. Close the eyes eight-tenths, open two-tenths. Look upon the place that the Enlightened Teacher pointed to. Do not think of good. Do not think of evil. THIS is what is called the True Person's quiet sitting. Whether walking, standing, sitting, or lying down, if you can guard the place of the True Person, then you will never depart from your original nature.

10. The Eternal Mother descends — a letter from the Imperial Mother:

A letter, sent to you — my children, seeing it, turn your hearts back.
The method of nourishing the body — practice it diligently.
The true key to returning home — keep it well in mind.
Regulate the breath to smooth the primal energy.
Nurture the one point of truth that is your original being.
This is the one clear road back to the homeland.
Without this cultivation, you will not see your Old Mother.

11. The Medicine Master Lapis Lazuli Buddha: The Three Treasures Counter-Current Method

The 'One' is the true principle under heaven. Gathering the precious radiance of sun and moon, descending from above to below, then refining and reversing the flow upward — this becomes the pure yang energy. When the true yang rises to the Mysterious Pass, the essence and vital energy are gathered and do not dissipate, and wisdom gradually opens. This method requires first refining the elixir before it can be attained. 'With one exhalation, guard the Mysterious Pass; with one inhalation, send the breath through the elixir field.' Using true intention to guide the true energy, draw it upward through the coccyx gate to the Mysterious Pass. With perseverance and diligent practice of this method, the heart becomes still and the spirit settled. You tether the monkey-mind and horse-will. When the Three Treasures — essence, energy, and spirit — converge, the transformative work of the Dao is accomplished.

The 'One' is the Mysterious Pass itself. Gathering the spirit that has scattered into the five organs and six viscera, and cultivating it back to the One — then the Mysterious Pass will naturally vibrate. When the heavenly thunder sounds and the seamless lock opens, and you have refined to this stage, you are already a carefree immortal walking the earth. The Mysterious Pass is originally the place where essence and spirit unite as one. The seven openings and eight orifices are born from it. Therefore, when the Mysterious Pass opens, all the body's passages can circulate. To circulate the whole body, use true intention. Open the palace of the Mysterious Pass, and body and mind become empty. Atop the head, the true energy will naturally rise in audience. At this point, seeing the numinous light is no longer difficult. The practitioner should recognize the Mysterious Pass and learn early the place where the Dao of the Mysterious Pass resides. Students who practice diligently will naturally witness wondrous signs.

12. Ji Gong the Living Buddha's compassionate instruction:

My children! Your teacher hopes that right now, each of you will face the Mother Lamp. Close your eyes. Sit in quiet silence for three minutes. (All class members close their eyes and turn the light inward as instructed.) Only your true nature — only your own true nature — can illuminate yourself. Only IT is real. When calamity comes in the future, this one point of true spirit is what will save the world. Save yourself and save others. I hope that all of you will protect your own numinous light. Conduct yourselves well.

13. Ji Gong the Living Buddha's compassionate instruction:

Very naturally — one inhalation, one exhalation. The Dao is within the breath itself. It is not some visible form sitting in meditation. When you enter this place with both eyes guarding the Mysterious Pass, gathering your mind's attention, collecting your thoughts — not letting your monkey-mind and horse-will scatter outward — in that moment, in that instant, right there: THAT is the Dao! Where are the Immortals? Where is Heaven? In your own heart!

14. The Ancient Buddha of the South Sea's compassionate instruction:

The precious ground of the inch-square place should always be kept clean and still, with not a speck of dust clinging to it. Constantly turn the light inward to illuminate. See your own true master within. Remember: at all times and in all moments, tether firmly the horse of the will. Contemplate the Unborn.

15. The Three Officers Grand Emperor's compassionate instruction: The Mysterious Pass — the Method of One-Truth Contemplation

The practitioner regards the entire body — the four great elements — as false. Only the one point of the Mysterious Pass is true. This one point is called the 'Right Gate.' The eyes, ears, nose, tongue, and body are all gates of birth-and-death — stray thoughts arise and vanish through them. Only this one point of the Mysterious Pass is the gate of the Unborn and Unperishing. After the end of one's life, if the soul and spirit do not depart through this Right Gate — that is, if one has not in life followed one's true nature in walking, standing, sitting, and lying down — then one cannot transcend birth and death, nor attain the patience of the Unborn Dharma!

In the entire body, only the true nature is real. Everything outside is illusory and insubstantial. Therefore, constantly contemplate this 'One Truth' and do not let the six thieves escape through the side gates. Do not let the heart chase after external conditions. When the wonder of guarding the Mysterious Pass reaches the realm where there is no gate to guard — then, over time, the practice matures. Contemplation becomes non-contemplation. Thought becomes non-thought. All follows the heart's desire without transgressing the boundaries. Responding to conditions while remaining unchanged — then the six sense-roots are constantly still, constantly responding; constantly responding, constantly still. To transcend the six paths of rebirth is already in your own hands! The one who guards the Mysterious Pass at first gathers ten thousand thoughts into one thought, gathers one thought into the following of one's true nature, and at last reaches 'dwelling in no fixed place, yet the heart arises' — and thus the One-Truth Contemplation is complete. But if you fixate rigidly on this one point, guarding it with a death-grip, or use it to look down upon other methods of heart-mind cultivation transmitted by the Heavenly Mandate — then you have departed from the true gate of the Mysterious Pass. Take utmost care! Take utmost care! The true meaning of guarding the Mysterious Pass is: following one's true nature.

The method of guarding the Mysterious Pass is the most widely practiced gate among White Sun disciples today. Therefore, throughout the twelve double-hours, whether walking, standing, sitting, or lying down, still the breath and cut off all entanglements. Gently raise the mind's attention and focus single-pointedly on the one point of the Mysterious Pass. Over time, the practice matures — guarding becomes non-guarding — and you can depart from delusion and reveal the true. However, in the course of guarding the Mysterious Pass, many illusory visions will appear. You must never take them as real — do not mistake them for supernatural powers. For example, you may see visions of heavenly paradise, or Bodhisattvas coming and going, or witness your own consciousness-spirit entering and leaving the body. These visions must never be taken to heart. Otherwise, if you take pride in them or boast of them to others, you will easily go astray and enter demonic paths. Although guarding the Mysterious Pass is a convenient dharma-gate for gathering the heart and stilling the thoughts, you must have a clear-eyed person or an Enlightened Teacher to guide you, lest the consciousness-spirit take charge and you mistake the false for the true. You must never grope your way forward alone — the dangers far outweigh the benefits!

II. The Oral Formula — the Second Treasure

二、口訣（第二寶：五字真言）

1. Ji Gong the Living Buddha's compassionate instruction:

Ji Gong once taught a method of 'regulating the heart' at Lingyin Temple. The gist is this: when you are troubled by worry or pressure, hold the hand seal before your chest. Close your eyes eight-tenths, open two-tenths. Rest the tongue against the upper palate. Keep the intention on the Mysterious Pass. As you inhale, silently recite the first character of the oral formula. As you exhale, silently recite the remaining four characters. Imagine the breath entering and leaving through the Mysterious Pass. Before sleep at night, use this same method for self-examination. But do not practice for too long — ten or fifteen minutes — otherwise you will fall into blank emptiness.

2. Ji Gong the Living Buddha's compassionate instruction:

Use the heart to observe and contemplate the breath. As you inhale, contemplate the breath entering through the Mysterious Pass. Then exhale through the Mysterious Pass. While inhaling, recite the True Scripture. While exhaling, recite the True Scripture once — or you may recite one character per breath. In our path, we practice the True Person's quiet sitting. The Dao follows nature. Be calm and at peace. When sitting, let the body be natural. The spine should be straight. Both eyes naturally eight-tenths closed. Tongue resting against the upper palate. Both shoulders relaxed and hanging naturally. The breath will naturally sink into the elixir field. Both eyes guard the Mysterious Pass — the True Person's quiet sitting. Calm and at peace. Both eyes upon the point of the Mysterious Pass. This is called the True Person's quiet sitting.

3. The Ancient Buddha of the South Sea's compassionate instruction:

Wherever you are — when there is work to do, guide others to seek the Dao. When there is no work, cultivate yourself. When a great calamity approaches, it is a tremendous test for leaders and all cultivators alike. Ji Gong and Yue Hui are deeply worried about this. You must all practice harder. You must cultivate a heart of compassion and care. Even if you cannot perform acts of charity at home, you can still recite scriptures and dedicate the merit, dissolving calamity through good thoughts. Although this is one method, the most essential thing is to awaken within you that compassion — to let the cultivators of the human world transmit this compassionate heart all the way to the Palace of Wuji and report it to the Eternal Mother.

Now many people's hearts are filled with fear. Therefore, when you are preaching the Dao, emphasize the bright side. If a person who has sought the Dao cannot find peace in their heart, tell them to silently recite the Five-Character True Mantra. For those who have not yet heard the Dao, tell them to recite the Buddha's name. By relying on the compassionate vows of the Buddhas and Bodhisattvas — and by keeping the master of body and mind from falling into disorder — there is salvation.

4. Ji Gong the Living Buddha's compassionate instruction:

Silently recite the Five-Character True Mantra in the heart. Recite it with the heavenly heart — the Mysterious Pass. This kind of practice can be carried with you to the ends of the earth. Any place, any time — walking, standing, sitting, lying down — you can silently recite. While strolling, while idle, while working, while sleeping — you can silently recite. This is the simplest, most convenient method for gathering the mind's attention. All worries and idle fantasies are themselves calamities. Silently reciting the Five-Character True Mantra is not seeking a Pure Land outside yourself — it is giving rise to the Pure Land within. Use the altar hall of your own true nature. Offer the incense of your own heart. Chant the wordless True Scripture: guard the Mysterious Pass.

5. Ji Gong the Living Buddha's compassionate instruction:

From the day a person is born, it is the wandering thoughts that run the show. And so, to subdue your wandering thoughts, you must first subdue the heart. The Buddhist method of quiet sitting likewise employs the function of meditative absorption. 'The heart of meditative absorption' — go and contemplate this well. Do you understand?

6. Ji Gong the Living Buddha's compassionate instruction:

The end times have arrived. If you have not grasped this, how can you cultivate and serve in the future? From this moment forward, your heart-nature must be elevated! All opposition, all contention between people — let it go! If you are still spinning in the wheel of human affairs, then what are you cultivating? What are you serving? All you see is other people's faults. And so I say: to cultivate the Dao, to work for the Dao, you must form good affinities with people — not bitter ones. When hatred arises in the heart, you have formed an evil affinity! Everyone must elevate! No one can do this in your place. The Second Treasure — the oral formula — recite it when urgent, and recite it when nothing is happening. But the most important thing is: you must put it into practice! When every thought is like an Immortal or a Buddha, then demons can do nothing to you! When every thought is a Buddha-thought, there is no selfish ego. Without selfishness, there is no greed. And what would you cling to? What would you hate? You must put it into practice with your feet on solid ground!

7. Yue Hui Bodhisattva descends:

Regulating the body — This refers to adjusting the physical body so that the constitution reaches a state of 'attaining equilibrium and harmony.' Usually one chooses the rest hours of the zi, wu, mao, and you periods, in a quiet place with good light and air, and sits naturally and at ease. This alone can gather the scattered and dusty thoughts back in. Such is the general principle of regulating the body.

Regulating the heart — Tether the monkey-mind and horse-will firmly, and do not let them run everywhere. There are many methods: reciting the Buddha's name, holding a mantra, contemplation — all are acceptable. Over time, stillness will come. And then wisdom and steadfast absorption will grow and ripen in the course of regulating the heart.

Regulating the breath — Under the principle that form and emptiness are one, the psychological and the physical mutually support and influence each other. This is why regulating the breath is necessary. Ordinary people's breath is rapid and coarse. In such a state, body and mind are in constant agitation. If, through regulating the breath, you can gradually make it fine, subtle, and long — then body and mind will reach the goal of 'attaining equilibrium and harmony.' Naturally the spirit will be bright and refreshed, the heart calm and settled, fatigue will recover, and the body will be healthy.

8. The Three Officers Grand Emperor's compassionate instruction: The True Scripture — the Method of Compassionate Heart Contemplation

The Buddha of the End-Time Gathering — Maitreya Buddha's special virtue can be known from his very name. 'Maitreya' is Sanskrit. Translated into Chinese, it means Compassion. From the very moment Maitreya Buddha first aroused the aspiration, he set out from the compassionate heart. In the common understanding, compassion and pity seem the same. In truth, pity (bei) is the heart of sympathetic sorrow — its emphasis is on rescuing others from suffering. Compassion (ci) is the heart of bestowing joy. When sentient beings lack happiness and well-being, you must find ways to give it to them. Of course, the Buddha's heart possesses both compassion and pity in full. This is also why cultivation requires the diligent practice of merit through the three kinds of giving. Maitreya Buddha's special virtue lies in the cultivation of the compassionate heart! The scriptures say: 'From the moment Maitreya Bodhisattva first aroused the aspiration, he did not take life, did not eat the flesh of sentient beings, and from that time onward, Compassion has been his surname!'

We know that Shakyamuni Buddha vowed to attain Buddhahood in the Five Turbid Evil World, to rescue suffering beings — symbolizing the World-Honored One's profound heart of pity. Maitreya Bodhisattva will descend and be born in a Pure Land — the Great Harmony of the World — having vowed to attain Buddhahood there, that all may enjoy happiness and well-being. This symbolizes Maitreya Buddha's vast and boundless compassionate heart. Today's White Sun disciples, when reciting the True Scripture, should arouse the same aspiration as Maitreya Bodhisattva: at all times and in all places, using all one's strength to help others find peace and happiness. Therefore, vegetarianism and not taking life are highly valued in the White Sun dharma-gate — for they are the method of cultivating the compassionate heart. Because White Sun disciples have faith in Maitreya, and because they recite his dharma-name and cultivate the dharma-gate of the compassionate heart, they will naturally be in resonance with Maitreya Buddha's compassion. And so it will not be difficult to ascend to the Tushita Heaven — the Celestial Buddha Court.

Therefore, in cultivating the Dao, you should constantly recite the True Scripture, contemplate Maitreya Buddha's universally joyful and compassionate countenance, save the world and guide others, perform good deeds and give generously, think more of others, help others more — all without calculated intent, without non-action that calculates merit. In this way you will naturally, as a matter of course, form a deep and great affinity with Maitreya Buddha — an affinity of seeing the Buddha, hearing the Dharma, realizing the fruit, and transcending birth and death at the Dragon-Flower Assembly!

Furthermore, most White Sun disciples use the recitation of the True Scripture as a means of averting danger and escaping calamity. Many therefore believe that one should only guard the Mysterious Pass, hold the hand seal, and recite the True Scripture when facing difficulties beyond human power to resolve — in order to turn danger into safety. They do not know that 'calamity' does not refer merely to physical harm, suffering, or injury. The true calamity is the cycle of birth and death across countless lifetimes. And the cycle of birth and death arises from the pull of wandering thoughts. If wandering thoughts do not cease, the cycle of birth and death will never end. Therefore, how to subdue the wandering thoughts and constantly nurture awakened thoughts — this is truly the life-and-death crux for every practitioner!

The True Scripture transmitted by today's White Sun Enlightened Teacher is the Great Bright Mantra that conquers demons and subdues evil, the Great Pure Mantra that liberates from all suffering and adversity. If the practitioner understands the profound interplay of substance and function within it, then whenever wandering thoughts cannot be subdued and they storm the sea of the heart — as long as you sincerely recite this True Scripture silently several times, the wandering thoughts will instantly vanish without a trace. Just as when the sun's bright light shines forth, clouds and mist naturally disperse. If the practitioner can constantly hold this mantra, not only will they form a sacred affinity with Maitreya Buddha to attend the Dragon-Flower Assembly — but over time, the practice will mature. Holding becomes non-holding. Not a single thread of wandering thought arises. Then the cycle of rebirth stops. Birth and death are resolved. And when the cycle stops and birth and death are resolved — THAT is the true escaping of calamity.

III. The Prostration Method — the Third Treasure

三、叩首法（第三寶：合同）

1. Ji Gong the Living Buddha's compassionate instruction:

If this body of flesh has no water to wash it, it will be filthy. And so every day we pray for all sentient beings. Morning and evening we offer incense and complete one hundred prostrations. Whether you wish to add more is up to you — but I hope you will all add up to one thousand prostrations. Is that good? (Good!) When you dedicate one thousand prostrations each day, sentient beings are greatly comforted! Your karmic creditors will not dare to come for you! When you pray for others every day, when you wash their feet and change their swaddling clothes every day — would they still hate you? (No.) Exactly! When you treat others well, they treat you well. Then are we happy? (Happy!)

When you prostrate, the heart must be sincere. Turn the light inward to illuminate. Stretch the tendons and ligaments straight. Let the head be relaxed. The hands and head move together. The supporting force comes from the feet. This is 'prostration of the head' — not 'prostration of the hands.' The movement of prostrating has both extension and gathering — head and tail form one continuous motion. This is the spirit of Yiguandao — 'one thread running through.'

The heart must be sincere when prostrating. The purpose of prostration is to cultivate a heart of reverence, humility, and harmony. Moreover, when the prostration posture is correct, it opens the body's meridians and is beneficial to health.

When prostrating and burning incense, what is required is a sincere heart. Therefore, prostrate with utmost sincerity. Do not be casual. Bow slowly, one bow at a time — do not rush as if catching a train. Prostration — kneeling and bowing — to what do you bow? You bow to your own true nature!

My children, you must learn to calm your own feelings. Do not assume that what you see is correct, or that what you hear is correct. In truth, what the six thieves see and hear is not necessarily the truth. You must use the exemplary conduct of the sages and immortals to correct your own words and actions. And by turning the light inward through prostration — the Third Treasure — at all times, you can truly assist in seeing the heart and perceiving the true nature.

2. The Ancient Buddha of the South Sea's compassionate instruction:

The hand seal represents the union of yin and yang, fused into one. The positive and negative, yin and yang magnetic fields can communicate. If you hold the hand seal and prostrate daily as part of your cultivation, relying upon the Right Gate of your own true nature for genuine practice and genuine refinement — you can receive the purest energy of the cosmos. The surging righteous energy will circulate through your entire body.

During prostration to the Eternal Mother, the entire body can trigger a nuclear fission reaction, releasing energy. The whole body becomes warm. Physical ailments, chronic illnesses, or infectious colds — combined with the illumination of the Buddha-light during prostration, when warm currents flow through the entire body and smooth the blood circulation — and further combined with meritorious deeds and the settling of karmic debts — this dual approach can one by one dissolve all manner of illness.

During prostration, the entire body's nuclear reaction can be activated. The nuclear reactor is at your Mysterious Pass. Therefore, when prostrating:

1. Let the mind be clear and still.
2. Let the spirit be focused and gathered.
3. Radiate the heart of bodhi.
4. Have no opposition or discrimination between self and other.
5. Sweep away idle fantasies.
6. Delete impure thoughts.

Over time, as the practice matures — combined with meritorious deeds and the establishment of virtue — body and mind will surely become whole and sound. Through long reliance on the Mysterious Pass nuclear reactor for cultivation, you can refine the light-energy until it manifests.

During prostration, guard the one aperture of the Mysterious Pass. Recognize your origin and return to the source. Let the ten thousand dharmas return to the One. Let the heart be undistracted. Sever the seven emotions and six desires. Let all return to the Middle Way. Hold the hand seal to accomplish the tenfold perfection. Without opposition or discrimination — in this way, neither the yin nor the yang magnetic fields can bind you.

Do not think that holding the hand seal and prostrating is merely a formality. The reason for such thinking is that you do not understand the true and wondrous meaning of the White Sun Three Treasures and their use in cultivation. And so: 'Those who seek the Dao are as numerous as ox-hair; those who realize the Dao are as rare as ox-horn.' Practitioners who have entered the hall and sought the Dao must understand how to use the Three Treasures to cultivate body and nature, elevate their realm, and establish merit and virtue. Remember: the efficacy of the Three Treasures is immense. But you must first help yourself — and then others can help you. Help yourself, and Heaven will help you.

The Three Treasures are for cultivation and refinement. When inner and outer merit are complete, you can surely escape calamity and dissolve karmic debts. Therefore, when guiding followers of other religions, you must be able to explain the true and wondrous meaning of the Three Treasures. In daily life, infuse the Dao into every aspect. Use the Three Treasures to protect your body, protect your life, escape calamity, elevate your realm, and inspire all beings.

Wuji resides in the Mysterious Pass aperture. Taiji resides in the elixir field. Wuji gives birth to Taiji. Because the Mysterious Pass lost the One, it fell into the Taiji of the elixir field. Those who practice Chan meditation and quiet sitting refine essence, energy, and spirit — mostly without departing from the cultivation of Taiji's yin-yang dual energies. But the true place of refinement is the precious ground of the inch-square place. This place is where essence, energy, and spirit converge — the single point, the focal point. In the end, it is inseparable from the cultivation of the true nature at the Mysterious Pass, cultivating in accord with the ultimate Dao and true principle.

3. The Spirit-Child Messenger's compassionate instruction:

The foremost practice of cultivation is prostration. Morning and evening prostration, morning and evening offering of incense — this means kindling the incense of the heart. You prostrate to the Buddha of your own true nature. 'Person' plus 'one bow' makes the character for 'life.' The Prayer of Repentance means exactly that — repentance. The one hundred prostrations are to express gratitude for the five graces: Heaven, Earth, sovereign, parents, and teacher. Gratitude for the Eternal Mother's compassion in sending down the Dao. Gratitude for the Introducing and Guaranteeing Masters who guided you. Gratitude for the senior members who helped bring you to completion.

If the prostration posture is not correct, or the count is insufficient — one demerit. If the telephone rings or someone presses the doorbell during prostration and you immediately stand up — one demerit.

4. Ji Gong the Living Buddha's compassionate instruction:

You know your teacher's dharma-treasure. But do you know what YOUR own dharma-treasure is? To offer your treasure — the treasure is in your own body. And so the Dao is never far from people. Daily prostration is the basic practice. Each bow is like the voice of heaven-principle and conscience, awakening you. This, bow by bow, is the practice of reflecting upon the Ten Great Vows.

5. Yue Fei, the Lord of the Dharma of Law, compassionate instruction:

Why should you prostrate? To prostrate away your offenses. Lower your head a little further. Prostrate with sincerity. Sincerity moves Heaven. Bow honestly, bow straightforwardly — and bow forth your conscience.

6. Ji Gong the Living Buddha's compassionate instruction:

Your teacher knows that your karmic burdens are heavy. Sometimes you do not wish to act, but karmic obstacles come and entangle you, making it hard to awaken. You must prostrate with a sincere heart. Why must we observe the daily offering of incense? Do the Immortals and Buddhas covet your prostrations? (No.) Your teacher's purpose is not in that. Prostration is to help you find your true nature again. The daily offering of incense is for you to repent. Do not underestimate prostration — when you have something to pray for, prostration is the most effective of all. And so you should prostrate diligently. In this way your karmic debts can gradually be repaid. The power of our own true nature is immense!

When you encounter difficulty, sincerely prostrate and beg the Eternal Mother's compassion — and the miracle of breaking through obstacles will appear. We need not think of great deeds. We practice virtue in the small and subtle: when we see another person suffering a little, when we see another person caught in a little foolishness — we prostrate.

7. Ji Gong the Living Buddha's compassionate instruction:

What is the benefit of opening a home altar hall? Daily prostration and worship of the Buddhas, the ability to constantly turn the light inward, to humble the heart, to dissolve karmic offenses. Think of how many offenses you have created across lifetime upon lifetime — how much you owe! Now that you are establishing merit and virtue, of course you should ask the Immortals and Buddhas for their compassionate protection. And with a repentant heart, you ask your karmic creditors to be a little patient. On the other side, when the altar hall is in your home, the rituals and etiquette create a natural discipline. The family becomes more harmonious and fulfilled. Husband and wife treat each other with the reverence of honored guests. Children are taught through the Dao. And every day at home you see the altar hall and remember: I should strive to bring all things to their beautiful completion. This is the benefit of opening a home altar hall. And there is yet another benefit: every day when you prostrate to the Buddhas, you also offer a prostration to your own ancestors. This is called dedicating merit to the ancestors. This too is the supreme significance of establishing a home altar hall. A home altar hall is good for you, good for your nine generations of ancestors and seven generations of descendants, and even for the people around you — subtly transforming them. Therefore, opening a home altar hall is a deed of great merit. It is a matter for one's whole lifetime.

8. Zhongli Quan, the Great Immortal, compassionate instruction:

Treat the rituals and etiquette as if they are new — practice them again and again. Each time you practice, you will have a new state of mind and a new realization. Have you ever prostrated until the flowers of the heart burst into bloom? Have you ever prostrated for the sake of all sentient beings? Or do you prostrate before the Buddhas seeking fame, seeking long life, seeking good fortune?

Use your heavenly heart to do things. Do not think with the human heart. When Heaven wishes to add spirit and wisdom to you, it adds them in the moment when you are most without intention, most without calculation. What Heaven fears is that your heart will not listen — that you will let the eyes and ears lead the heart astray. You must learn to seize hold of the thought.

9. The Three Officers Grand Emperor's compassionate instruction: The Hand Seal — the Method of the Child's Heart Contemplation

The interlocking of the zi and hai positions inherently contains the image of yin and yang uniting as one. It is also the character for 'child.' And so holding the hand seal is like holding a child in your arms. The heart of the child is the innocent, guileless Buddha of one's own true nature — which is also the ordinary mind. The heart of the child is without cognition, without knowledge, without desire. Without love or hatred. Without discrimination. Without contrivance. Without clinging. Innocent and pure. When hungry, eat. When tired, sleep. Regarding all things, the heart is without intention. Without intention regarding things. All flows naturally from the spontaneous arising of one's nature. If the practitioner can enter this meaning — the heart of the child united, in harmony with the heart of the child — constantly embracing the heart of the child throughout all twelve double-hours, responding to conditions and transforming accordingly, spreading compassion and teaching the Dao, performing all good and refraining from all evil — then what fear is there that the fruit of the Dao cannot ripen? And so I, the Emperor, profoundly hope that White Sun disciples can deeply understand the most profound dharma-meaning of the Thus-Come-One's natural state.

Furthermore, if each day when the practitioner holds the hand seal and prostrates, they can maintain utter sincerity, letting their natural innocence show forth — whether five hundred, one thousand, two thousand, or three thousand prostrations — all with ten thousand entanglements laid down, no stray thoughts arising, the entire spirit focused on prostration — then if this practice can continue without break, not only during incense-offering and prostration will the heart be thought-free, but even in daily life the heart will be pure and still, free of delusion. Over time, the practice matures. Prostration becomes non-prostration. Constantly clear, constantly still. No longer pulled by wandering thoughts. And then naturally you are no longer tormented by the cycle of birth and death. The regrettable thing is that few among today's White Sun disciples enter deeply into this precious heart-method. Some treat the burning of incense and prostration as mere formality, not knowing that this is the time to seek the true Buddha within oneself. How truly lamentable!

10. The Living Buddha, Our Gracious Teacher's compassionate instruction:

On the Words of Initiation

The last move of all — never spoken of in ages past.
Now in this place, the clear-eyed one explains it all.
Let even the simple folk know the road back home.
Where life comes from, where death goes — see it right before you.

'The end times' means 'the last.' It refers to the fact that in this present cosmic cycle, the heavenly decree appointed ten Buddhas to preside in succession. Nine have passed. Now only the tenth remains — Maitreya Buddha and the Dragon-Flower Gathering of Universal Completion! The cosmic energies have reached the junction of the wu and wei periods. The energies of the wu period are nearly spent, and the season of gathering and completion — the autumn harvest — is imminent. Therefore the Compassionate Mother has commanded all celestial beings to descend in disguise, rushing everywhere, each displaying their powers, to rescue the original beings. All board the Dharma-ship together, awaiting the voyage to the Dragon-Flower Assembly — to see the Buddha, hear the Dharma, and realize the fruit.

From the first arising of his aspiration, Maitreya Buddha has cultivated the samadhi of the compassionate heart, passing through countless eons to this present wei period. His compassionate light drenches the Three Realms, bringing about the Great Harmony of the wei period — a Pure Land on earth. All spirits with affinity shall each attain the patience of the Unborn Dharma, realize the fruit of the Arhat, transcend birth and death, and attain the great freedom of liberation. Therefore the wei period is a world of realized fruit, not an era of unenlightened mortals. In other words: in the wei period, all people of the world will possess the Dao and uphold virtue. Those without Dao and bereft of virtue cannot survive. By the you period, humanity begins to be gathered back, and there is no longer an environment for cultivation. Therefore, only at the junction of the wu and wei periods — the final tribulation age — is cultivation most fitting. And it is most urgent to establish merit and fulfill vows NOW. This very moment is the final crossroads of birth and death — transcendence or descent.

The Eternal Mother has opened her great grace and lowered the White Sun Dharma-ship. As long as you have boarded the White Sun Dharma-ship and received the true transmission of the Three Treasures — cultivate, practice, be sincere and persevering, give your whole heart, do your utmost — and you will surely, at the Three Sessions of the Dragon-Flower Assembly, see the Buddha, hear the Dharma, and realize the fruit.

'The clear-eyed one' refers to one who truly knows the true transmission of the Three Treasures.

The meaning of this passage is: the final Universal Salvation and Gathering — a matter that no Buddha or Patriarch of the past ever spoke of — now in the end-time tribulation, the 'clear-eyed one' explains it here, at the altar, during the ceremony of initiation. So that even the simple may know the road back to the homeland of Wuji. Where life comes from, where death goes — in this very moment, the heart knows it clearly.

'The last move of all' — this Universal Salvation and Gathering of the Three Realms is the final opportunity for transcending birth and death, bestowed by Heaven's grace. If you miss it, you must wait until the next cosmic cycle — one hundred and twenty-nine thousand, six hundred years — for Heaven to open the gathering again. Imagine: after such an immensely long cycle of birth and death, changing faces and forms endlessly — who can guarantee that in the next cycle's Universal Salvation, you will still obtain a human body and meet an Enlightened Teacher? From this you can see how supremely important the last move is! And upon what does this 'last move' depend to enable the Three Realms to transcend the four modes of birth and the six paths of rebirth within a single lifetime? Upon what does the Universal Salvation and Gathering depend for its completion? Upon nothing other than the result of Maitreya Buddha's vast compassionate vow and its empowerment.

The Three Treasures transmitted by your teacher — the true transmission of the Dao lineage, the true transmission of the Heavenly Mandate — all come from the heaven-appointed succession of the ten Buddhas. The Universal Salvation itself is opened through Maitreya Buddha's great vow and Heavenly Mandate. As for the true transmission of the heart-method, it is the incense and flame passed from patriarch to patriarch, from Buddha to sage, generation upon generation. What each holds is one and the same — namely, the true reality and true meaning of the 'Buddha of One's Own True Nature,' which every person possesses and none are without!

Therefore, for those of the highest capacity, the Three Treasures' true transmission is: point and awaken, awaken and complete. No further cultivation needed. For those of the three vehicles' capacity: receive and cultivate, cultivate and form the Buddha-affinity with Maitreya — of seeing the Buddha, hearing the Dharma, and realizing the fruit. In this very lifetime, you are no longer bound by the Three Realms. You transcend the Five Elements!

Were it not for the need to rescue countless beings from the four modes of birth and six paths, and to preserve the Buddha-seed for the next cosmic cycle's heaven, earth, and humanity — why would Maitreya Buddha and the Immortals and Sages of all generations, and the accomplished disciples of Confucianism, Buddhism, and Daoism, need to descend into the world to assist? I too — together with Yue Hui Bodhisattva — have made public the last move that past Buddhas and Patriarchs transmitted only in secret, one to one: the true transmission of the Three Treasures!

Today there are not a few practitioners who do not understand the preciousness of the Three Treasures' Heavenly Mandate, the rarity of the heart-method's essential principle, nor the vastness of Maitreya Buddha's compassionate vow — and yet they expound at length on the mysterious theories of cultivation. Some speak ceaselessly of dual cultivation of nature and life-force. Some pursue nothing but quiet sitting and Chan meditation. Some insist that cultivation must be done only in this way; others insist only in that. They do not know that all dharmas are equal, without high or low — differing only in their skillful means of guidance. And so they are trapped by their own personal views, criticizing what others have learned. Some presume that only their own method of cultivation is correct, that only theirs can reach the summit — while others' methods are roundabout or mistaken. Some engage in battles of rhetoric, taking their own heart as teacher, affirming only themselves and suppressing others. Alas! Such practitioners act this way because, apart from personal arrogance and insufficient breadth in their learning and realization, they have not deeply understood the cosmic cycles and their transitions — and they have never deeply investigated the one great matter of the Living Buddha's appearance in the world.

These practitioners know only that Maitreya Buddha is one among a thousand Buddhas and ten thousand Patriarchs — but do not deeply know that he is the Buddha of the cosmic moment, the Patriarch of the cosmic moment. They know only that the White Sun dharma-gate is one among a thousand gates and ten thousand methods — but do not deeply know that the White Sun dharma-gate is one that descends only at the right time, is transmitted only to the right people, and arises in response to the cosmic moment. And so they hear the Dharma and abandon it, enter the Dao and leave it! I hope that White Sun disciples will, regarding the supreme significance of the White Sun dharma-gate, arouse true faith and, with an equal and impartial heart, spread the good news of this last move!

34. What It Means to Preach and Work for the Dao

什麼是講道、辦道

It is not only when you stand at the lectern and speak that it counts as "preaching the Dao"! My children, it is in the heart with which you face everything in daily life — it is your words, your conduct, your bearing in every moment — THAT is truly preaching the Dao.

What people see is not how eloquent you are. What they see is how you actually conduct yourselves day to day. Are you "giving your body to serve the Dao," or are you "with your very body slandering the Dao"? To slander the Dao, you need not say a single bad word about it. A cultivator need only behave one way in front of others and another way behind their backs — need only do things in ignorance of their own delusion — and that is enough for people to think there is something wrong with the Dao you have entered!

Working for the Dao does not mean it only counts when you are guiding someone to seek initiation. It is in every present moment — how you conduct yourself — doing well by yourself, and in doing so revealing the nobility of the Dao. The Great Dao is formless. Others can only see how noble the Dao is through your words and actions!

If you have sought the Dao, and your mouth speaks of emulating the sages, immortals, and Buddhas — of compassion and virtue — but you still have a temper and bad habits you refuse to correct, if you are hollow and insincere, flattering and fawning, an armchair strategist — if you never look inward to illuminate your own delusion, and you think that simply being near the altar hall and the temple is cultivation — that is very dangerous! A single wrong thought, and the distance between heaven and the abyss! The key to rising or falling — what Heaven watches — is every single thought, not what environment your body happens to be in!

35. The Four Noble Truths — Suffering, Accumulation, Cessation, the Path

四聖諦—苦、集、滅、道

What are "the worldly" and "the transcendent"? The worldly is time plus space. All who live in an environment with the sense of time and the sense of space are certainly impermanent — having arising and ceasing, constantly changing. For example, time passes day by day, while people's lives continue to extend. In truth, human life — from birth to death, from existence to nothing — its process is one of ceaseless change. This is what we call impermanence.

Yet impermanent temporal phenomena always move and change within space. Time's processes may be long or short; spatial positions may be great or small. Because of various different conditions of time and space and causation, the phenomena of human life produce change — and so arises endless impermanence. Therefore, the uncertainty of time plus space gives rise to the absence of any eternal, unchanging phenomenon. This is what we call "the worldly."

The definition of "the transcendent" is this: the sage has departed from suffering and attained liberation. Their inner world is no longer constrained by time and space. Although they still exist within time and space, they are no longer shaken or troubled by any phenomena of time and space.

At that time, the World-Honored One told the five monks: "This truth concerning suffering is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise. Likewise, this truth concerning the origin of suffering, this truth concerning the cessation of suffering, and this truth concerning the path to the cessation of suffering — these too are teachings you have never heard before. When you give them correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise."

Furthermore, regarding the knowledge of the truth of suffering — this too you should know. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise. Having known the truth of the origin of suffering, you should cut it off. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

Furthermore, having extinguished the origin of suffering, you can know the truth of the cessation of suffering — you should be able to realize and witness it yourself. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise. Furthermore, having known the truth of the path to the cessation of suffering, you should cultivate it.

This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

Furthermore, monks! Having known the truth of suffering, knowing it, you can depart from it. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

Furthermore, having known and cut off the truth of the origin of suffering, you can depart from it. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

Furthermore, having known and witnessed the truth of the cessation of suffering, you can depart from it. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

Furthermore, having known and cultivated the truth of the path to the cessation of suffering, you can depart from it. This is a teaching you have never heard before. When you give it correct contemplation, the Dharma-eye, right knowledge, illumination, and right awakening will arise.

"Monks! If regarding these Four Noble Truths and their three turnings and twelve aspects, the Dharma-eye, right knowledge, illumination, and right awakening had not arisen in me, then I could never, among the assemblies of gods, evil demons, Brahma deities, ascetics, and brahmins who listen to the Dharma, have become one who is liberated, one who has departed from the world, one free from the dust of affliction — nor could I have realized by myself the supreme, perfect, complete awakening."

"Because regarding these Four Noble Truths and their three turnings and twelve aspects, the Dharma-eye, right knowledge, illumination, and right awakening have arisen in me — therefore, among the assemblies of gods, evil demons, Brahma deities, ascetics, and brahmins, I am able to depart from the world, to be liberated from the afflictions of birth and death, and to realize by myself the supreme, perfect, complete awakening."

The practice of the Four Noble Truths is a process; but the realization of the Four Noble Truths is an instantaneous direct insight. The direct insight into the Four Noble Truths — cutting off and fully knowing, removing the dust and becoming pure, attaining the purified Dharma-eye, realizing the fruit of Stream-Entry, and ultimately the complete exhaustion of craving and the realization of Arhatship — all of these are stages in the practice of the Four Noble Truths. Therefore, "the Four Noble Truths are the beginning of the path; they are also the middle; and they are also the end."

I personally believe that the process of understanding the Four Noble Truths IS the process of cultivating the Dao, and it is also the process of calm abiding and insight — one continuous, unbroken process. Of course, the "understanding" spoken of here has very deep learning behind it. The Buddha says in the Saṃyukta Āgama, Sūtra 391: "If you do not know the Four Noble Truths as they truly are, you cannot be counted among the practitioners. If you know the Four Noble Truths as they truly are, you can be counted among the practitioners." From this we see that "understanding" the Four Noble Truths is the beginning, the middle, and the end of the path. A practitioner and disciple of the Buddha cannot afford not to know this.

In the modern age, when most people lack faith and confidence in the teachings, the Dhammacakkappavattana Sūtra deeply inspires us, awakening in us a heart of sincerity and devotion to study it. This sūtra interprets the path to awakening from a powerful rational standpoint, while also possessing a deep religious spirit, expounding to all beings with the capacity to understand higher truths — to gods and spirits. This sūtra is the true Buddhist practitioner's path of cultivation. It combines the most rational contemplation with deep faith and confidence in the universality and liberating nature of the Dharma.

For dozens of generations, awakened practitioners have hoped to correctly understand the nature of cultivating the path to awakening and the nature of departing from all extremes. Whatever dharma-gate we pursue in seeking liberation from suffering, as long as we consider ourselves Buddhists, we should connect our practice with the Four Noble Truths and the Eightfold Path as taught in the Buddha's first sermon. The method of contemplating the Four Noble Truths and the Middle Way taught in this sūtra encompasses the function of all forms of right mindfulness.

The Meaning of the Four Noble Truths

四聖諦的意義

The Four Noble Truths are: "Suffering should be known; Accumulation should be cut off; Cessation should be realized; the Path should be cultivated." "Noble Truth" (satya) means that which is thus and not inverted — that is, it is truth. "Noble Truths" are the absolute, correct truths known to the sages. "The Four Noble Truths" describe four truths: first, the Noble Truth of Suffering; second, the Noble Truth of Accumulation; third, the Noble Truth of Cessation; fourth, the Noble Truth of the Path. Only the Buddha can fully reveal them; all others can only follow the Buddha's explanation. Even the Pratyekabuddhas can only realize them for themselves — they have no way to use the Four Noble Truths to guide and transform beings.

The Pratyekabuddha knows the fruit of suffering in the world, knows the cause of suffering, and knows the fruit of the cessation of suffering — but he cannot expound the "Path" to cessation. This "Path" is the various methods of cultivation, which he has no way to reveal and interpret. Therefore, only the Buddha can fully and perfectly expound the Four Noble Truths. Before the Buddha appeared in the world, there were no Four Noble Truths. Other sages awakened by contemplating the Twelve Links of Dependent Origination.

The Buddha's purpose in expounding the Four Noble Truths was to teach us the cause and effect of the worldly realm and the cause and effect of the transcendent realm:

"Suffering" refers to the fruit of suffering in the world.
"Accumulation" is the cause of suffering's arising — worldly cause.
"Cessation" is the fruit of suffering's extinction — the transcendent fruit.
"The Path" is the method of extinguishing suffering, the road leading to nirvana — the transcendent cause.

In the scriptures there is this analogy: sentient beings have various kinds of birth-and-death karma and afflictions in body and mind — that is, they have all manner of illnesses of the heart. The Buddha tells these beings the nature of their illness and where the illness resides, points out the joy attained by liberated sages who are free from illness, and then gives them the method for liberating themselves from illness.

The scriptural basis for the Four Noble Truths in the Three Baskets is extensive. They are discussed in the Dīrgha Āgama, the Madhyama Āgama, the Ekottara Āgama, and the Saṃyukta Āgama, among the original scriptures. Specifically: the "Assembly Sūtra" in Volume 8 of the Dīrgha Āgama; the "Sūtra of Analyzing the Noble Truths" in Volume 7 of the Madhyama Āgama; and the Sūtra of the Four Truths. According to the Mahāparinirvāṇa Sūtra, there is a detailed discussion of: the Four Truths of Arising and Ceasing, the Four Truths of Non-Arising, the Four Truths of the Immeasurable, and the Four Truths of Non-Action.

The four kinds of Noble Truths — namely the Noble Truth of Suffering, the Noble Truth of the Accumulation of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering (abbreviated as the Truth of Suffering, the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path) — are the fundamental teaching of the Buddha. They are the core doctrine of the historical sectarian Buddhist schools and of modern Theravāda Buddhism. Suffering, Accumulation, Cessation, and the Path were the teaching the Buddha revealed when he first turned the Dharma-wheel — also called the Four Noble Truths.

The Truth of Suffering encompasses mental suffering, physical suffering, and suffering in future lives. Mental suffering is the suffering of the afflictions of greed, anger, and delusion. Physical suffering is the suffering of illness, aging, and death. Future-life suffering is the suffering of retribution in the three evil realms — the animals, the hungry ghosts, and the hells. Mental and physical suffering are caused by accumulated karma across lifetimes — or we might say, created by former persons and inherited by present persons. Is this fair? Very fair! Because former persons and present persons differ only in their physical bodies; in all else, there is no difference. The suffering-habits brought about by the karma of present persons will in turn be attracted to some future being, and the suffering will continue. This principle is called the cycle of cause and effect, or commonly, transmigration and rebirth.

At this point we must first mention the historical events of Shakyamuni's attainment of the Dao. After Shakyamuni Buddha attained the Dao beneath the Bodhi tree at Bodhgaya, the content of his realization was the Dharma of Dependent Origination — that is, all things arise through the coming-together of various causes and conditions, and cease when causes and conditions disperse. Among them there is no permanent, singular, sovereign entity. The Buddha's earliest teachings of the Four Truths, the Twelve Links of Dependent Origination, the Five Aggregates, and the Eightfold Path — as well as the later Mahayana and Hinayana scriptures and treatises — all developed from this Dharma of Dependent Origination. After the Buddha attained the Dao, he resolved to teach the truth he had realized to sentient beings, so that they too could attain liberation.

Therefore he first went to the Deer Park at Varanasi and turned the Dharma-wheel for the first time — that is, he expounded the Dharma to the five attendants, Kaundinya and the others. These five were originally sent by Shakyamuni's royal father to persuade him to return to the palace and one day inherit the throne. But Shakyamuni Buddha's resolve was absolute: if he did not attain Buddhahood, he would never leave. Therefore the five attendants could only secretly guard Shakyamuni from nearby. After Shakyamuni attained the Dao, the first thing he did was expound the Four Noble Truths to these five worthy men. Each of them gained some realization, and they requested to leave home and become the five monks.

The Buddha taught according to each person's capacity. On the relative level, all disciples could gain individual benefit from the Buddha's teachings. But on the absolute level, the Buddha's ultimate purpose in expounding the Dharma was only one. If we analyze the Buddha-Dharma from the relative level, it can be divided into three vehicles. But from the absolute level there is only one vehicle, because all sentient beings share the same ultimate goal. If the Buddha had taught his disciples mainly through displaying supernatural powers, the help for beings in attaining liberation would not have been very great. The best method for enabling them to attain wisdom and liberation is to let them know the true nature of things — to let beings know this world as it truly is.

How did the Buddha achieve this purpose? Through expounding the Four Noble Truths and the Two Truths — conventional truth and ultimate truth. Those who study the Buddha's teachings can see worldly things as they truly are, and thereby eliminate their inverted attachments. To remove inverted attachments naturally clears the roots of affliction, progressively advancing toward wisdom and liberation. Therefore, the Four Noble Truths and the Two Truths can be regarded as the essence of the Buddha's early teaching.

Why does the Hinayana speak of "Four Noble Truths"? Because the four kinds of truth in the Four Noble Truths are as-it-is, not inverted, true and not false — therefore they are called Noble Truths. In the Buddha's observation and experience, suffering and the cessation of suffering are forever what sentient beings need to know. If human beings wish to depart from suffering, they must cut off the cause of suffering. To cut off the cause of suffering, they must cultivate the path of cessation. These are four kinds of true principles — therefore they are called the Four Noble Truths. "Noble" has the meaning of "correct." One who can develop unconditioned wisdom and realize the correct principle of nirvana thereby becomes an awakened sage.

The Buddha classified "suffering" into eleven kinds: birth, aging, death, grief, lamentation, pain, sorrow, despair, meeting the hated, separation from the loved, and not getting what one seeks. And finally, as a summary: "The five aggregates of clinging are themselves suffering." The content of the Four Noble Truths has three levels — the so-called three turnings of the Dharma-wheel: this is the fact of "suffering"; the fruit of suffering must have its cause, called "Accumulation"; this is the "Path" to extinguishing suffering; this is "Cessation" — the nirvana of suffering's extinction.

The Samyukta Agama, Sutra 379, the Dhammacakkappavattana Sutra: the Buddha preached for forty-nine years in the world. If we carefully observe and study, we discover that the great system of the Buddha's doctrine and teaching — whether original Buddhism or later Buddhism — all falls within the scope of the Four Noble Truths. Therefore, the Four Noble Truths can be called the fundamental teaching of Buddhism. All scriptures of the Mahayana and Hinayana developed from the Four Noble Truths.

When the Buddha first preached at the Deer Park in Varanasi, he expounded these Four Truths to the five monks. Thereafter, in his forty-five years of teaching, he explained them again and again without tiring, and he encouraged his disciples to practice diligently in order to achieve the goal of great, thorough awakening and liberation from birth and death. The content of the Four Truths is as follows:

I. The Truth of Suffering (苦諦)

It reveals that all sentient beings are in suffering. Our bodies, and indeed all things, are impermanent and give rise to suffering. The Madhyama Agama says: "What is the Noble Truth of Suffering? It is the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of meeting with the hated, the suffering of separation from the loved, the suffering of not getting what one seeks, and in summary, the suffering of the five burning aggregates." "Cessation" refers to the extinction of "craving" and "suffering." When the cause of suffering is extinguished, and craving and affliction are cut off, beings can be liberated from suffering, severing the bonds of birth and death, no longer governed by the afflictions of the Three Realms — attaining the great liberation of nirvana's peace. The sage knows as it truly is: when ignorance ceases, when craving and affliction cease, when the bonds of birth and death are released — this is the Noble Truth of the Cessation of Suffering.

The Eight Sufferings are: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of not getting what one seeks, the suffering of separation from the loved, the suffering of meeting with the hated, and the suffering of the five aggregates burning.

The suffering of birth: The fetus dwelling in the mother's womb suffers as if confined in a prison — day and night in distress, unable to escape. Hence the womb is called "the prison of the fetus." When the infant is ready to emerge, its body passes through the birth canal as though mountains were pressing its body. Often both mother and child are in mortal danger, their lives hanging by a thread. Once it emerges from the mother's body, the wind strikes its tender skin as though cut by knives. At this moment the infant truly has suffering beyond words — and so every baby, at the moment of birth, cries out wailing. From this you may know that its suffering has reached the extreme.

The suffering of aging: In a human life in the world, all must pass from youth to maturity, from maturity to old age. Even if one's wealth could rival a nation's, one cannot escape the decay and decline of age. As the ancients said: "The only fair thing in the human world is white hair — even the heads of the noble it does not spare." In old age: hair turns white, the face wrinkles, the form changes and color fades, food is hard to digest, strength and vitality diminish. Because the body's various faculties all decline, reading scriptures, sitting in meditation, or doing anything at all becomes difficult and obstructed — even inspiring disgust and irritation in others. All these kinds of aging-suffering are suffering beyond words.

The suffering of illness: Since birth, no one can avoid falling ill. The Buddhist scriptures also say that when the four great elements are out of harmony, there arise four hundred and four diseases — whether damage to the internal organs, or sores and swellings of the skin and flesh. Not only are the pains of great and small illness suffering, but to lie bedridden for years on end, unable to live and unable to die, is even greater suffering. Although modern medicine is advanced, it can hardly keep up with the endless emergence of new ailments. The ancients said: "Even the hero fears being entangled by illness." In the era of the Three Kingdoms, the great general Zhang Fei of Shu — who spent his life charging invincible across the battlefield — could not help but shed tears at the sight of the word "illness." From this we know that the suffering of illness torments people in ways truly beyond expression.

The suffering of death: Since ancient times, who among humans has not died? Whether dying of old age, of illness, or by accident — even with ten thousand taels of gold, one cannot avoid death. At the moment of dying, the suffering of the four great elements separating from each other is truly indescribable. The consciousness departing from the body is like a living turtle torn from its shell — a hundred kinds of suffering. Those who have committed many evils may see mountains collapsing and the earth splitting, floods covering the ground, raging fires and wild winds, or the terrifying realms of animals, hungry ghosts, and hells — and they are seized with inexpressible terror. This is what is meant by: "Ten thousand things cannot be taken with you — only karma follows you." Therefore the ancients said: "This day has passed, and life has diminished accordingly. Like a fish in dwindling water — what joy is there in this? All of you should diligently advance, as if your head were on fire! Contemplate impermanence, and never be negligent!" Only through diligent cultivation and the attainment of the true samadhi of right concentration can one be liberated from the ocean of suffering of birth and death.

The suffering of separation from the loved: The ancients said: "The moon has its dim and bright, its waxing and waning; humans have their joys and sorrows, their partings and reunions." Under heaven, there is no banquet that does not end. Parents, spouses, children, siblings, friends — all beloved ones must eventually face separation in life and parting in death. Even the most loving couple must ultimately part. Parents and children are the same. Because there is attachment and love, at the moment of parting, anguish inevitably arises. The deeper the love and affection, the sharper the suffering of parting. To be free from this suffering, one should cultivate the great heart of compassion and equality, learning from the Buddhas and Bodhisattvas the spirit of "unconditional great compassion, universal great mercy" — not clinging to or drowning in emotional love — and thus one can depart from the suffering of separation from the loved.

The suffering of meeting with the hated: As the saying goes: "When enemies meet, the road is narrow." The person you do not wish to see — you run into them precisely. In the modern age of advanced transportation, the world is a small village. Wherever you go, you may encounter your adversary. At such moments, the heart inevitably ties itself in a thousand knots, unable to be at ease, and the suffering of meeting the hated arises. The Buddhist teaching says: "With adversaries, it is better to dissolve the enmity than to bind it tighter." And: "Before attaining the Buddha-way, first make good connections with people." If in daily life you broadly cultivate good connections, then wherever you go, benefactors will help you and every direction will be favorable. But if you form bad connections, when you meet again it will be difficult to get along, and all manner of afflictions will arise.

The suffering of not getting what one seeks: In a human life in the world, regarding the five sense-objects of form, sound, fragrance, flavor, and touch, or the five desires of wealth, beauty, fame, food, and sleep, one often has cravings and is not easily satisfied. As the saying goes: "The sky is high, but not as high as the human heart." The affairs of the world often go contrary to one's wishes. When you seek and cannot obtain, the heart generates affliction. "Not getting" is suffering — but even getting is not necessarily joy. Therefore the scripture says: "All seeking is suffering; non-seeking alone is joy." The Confucians also say: "When a person reaches the point of having no desires, their character naturally rises." Only by knowing contentment and finding joy in it — with the heart seeking nothing — can one reach true happiness.

The suffering of the five aggregates burning: A human being is composed of the physiological and the psychological. Physiologically, the body is made of the four great elements: earth, water, fire, and wind. Psychologically, there is feeling, perception, mental formations, and consciousness. Form, feeling, perception, mental formations, and consciousness together are called the five aggregates. The five aggregates burning means that the fires of affliction arising from form, feeling, perception, mental formations, and consciousness blaze within the heart, making a person feel stifled, agitated, anguished — suffering beyond description. Furthermore, as the physiological and psychological undergo transformation, the afflictions of the five aggregates burning also arise. For example, adolescents in the stage of growth — their bodies developing, their thoughts constantly shifting — often feel physical discomfort, inner emptiness, and affliction, perpetually unable to find peace. This is the suffering of the five aggregates burning. If one knows how to regulate the body and mind — chanting scriptures, holding mantras, sitting in stillness, making great vows, cultivating calm abiding and insight — one can be liberated from the state of the five aggregates burning. The Heart Sutra says: "He illuminated and saw that the five aggregates are all empty." The mind that is able to observe and illuminate — turning the light inward, realizing the nature of emptiness — can cease to invite the suffering of the five aggregates burning.

In this brief lifetime, all beings cannot avoid the following physical sufferings:

(1) The suffering of birth: When we are born, our limbs are pressed and compressed, and the suffering of the change in our living environment.

(2) The suffering of aging: As our age increases, our hearing and vision gradually decline, our complexion withers, and even movement becomes difficult.

(3) The suffering of illness: In a lifetime, no one can avoid falling ill. That kind of suffering is truly beyond what pen and ink can describe.

(4) The suffering of death: As for death, it brings suffering, terror, separation, and grief.

Beyond these physical sufferings, we also face mental sufferings:

(5) The suffering of separation from the loved: The people you cherish are precisely the ones you must part from.

(6) The suffering of meeting with the hated: The person you find loathsome or have a karmic grudge against — you are precisely the one who must face them.

(7) The suffering of not getting what you seek: The things you desire are precisely what you cannot obtain.

(8) The suffering of the five aggregates burning: Having this life composed of the five aggregates, the body and mind have many demands and many anxieties, leading to heavy afflictions and producing suffering.

The Buddha wants us to deeply realize the fact that human life IS suffering, and from that realization, find the method to eliminate suffering. The three sufferings and eight sufferings are only a brief indication of suffering's content. In truth, the sufferings of the world are measureless and boundless. As the saying goes: "A thousand people, a thousand kinds of suffering — no two are the same." And all these kinds of suffering and retribution are the results of sentient beings' generating delusion and creating karma. If one does not know to apply oneself to cultivation, one will inevitably suffer the retribution of all sufferings pressing together. If you wish to depart from the retribution of suffering, only by knowing suffering and cutting off its accumulation can you transcend the endless ocean of suffering and affliction.

II. The Truth of Accumulation (集諦)

Also called the Noble Truth of the Accumulation of Suffering. "Accumulation" means gathering, collecting, attracting, and also creating — it describes the cause that produces the fruit of suffering. Because of ignorance, people generate all manner of desires and attachments. Karma gathers and accumulates as karmic force. Karmic force collects and solidifies into karmic fruit.

"Accumulation" has the connotations of attracting, amassing, and nourishing. Because of ignorance, sentient beings do not understand the true nature of things. They generate the wrong view and attachment of "this is me" and "this is mine" upon the five aggregates of body and mind. Following this, they generate "craving" and "clinging" regarding the self, possessions, and sensory pleasures. Because of the afflictions and habits of craving and clinging, they create actions corresponding to those afflictions — attracting, multiplying, and accumulating all manner of karmic force.

Bound by the fetters of karmic force, we helplessly drift in the ocean of suffering of birth and death and transmigration. The sage knows as it truly is: where there is ignorance and craving, there is the accumulation of suffering. This is the Noble Truth of the Accumulation of Suffering.

"Accumulation" means gathering and arising. The Truth of Accumulation analyzes the causes of suffering's arising. We have the eight sufferings because of ignorance — the blind impulse that comes with us from birth, which can obstruct the truth and drive us to grasp blindly. The ignorance and craving described above are together called "delusion."

If we do not seek to remove ignorance and control craving, but pursue satisfaction without restraint, performing all manner of good and evil actions and accumulating different karmic forces, then our lives will continue from one period to the next under the pull of karma — this is the fruit of suffering from past lives. And so we ceaselessly generate delusion, create karma, and receive the retribution of its fruit, endlessly transmigrating within the six paths.

III. The Truth of Cessation (滅諦)

The Buddha tells us that we should distance ourselves from unwholesome karma and mental defilement. Wholesome karma brings pleasant feelings, while unwholesome karma brings painful feelings. This principle may not be easy to understand, because we cannot see the full beginning and end of things. There are three kinds of karma: karma of body, speech, and mind. They are further divided into wholesome and unwholesome bodily karma, wholesome and unwholesome verbal karma, and wholesome and unwholesome mental karma. If we do not commit unwholesome karma, our karma will naturally become wholesome. The three kinds of unwholesome bodily karma are killing, sexual misconduct, and theft. The consequences of these three unwholesome bodily karmas can be observed immediately.

For example, a loving couple who care for each other will gain happiness; their wealth will increase. If they have children, they will bring love to their family. Their intimacy and commitment to love bring happiness. But without this commitment and without care and love, sexual misconduct easily arises. This does not nourish the growth of love, cannot provide a family where children are happy, and infidelity toward one's partner brings much distress.

The consequences of unwholesome bodily karma are easy to see in other ways as well. The person who steals will be troubled and suffer because of their actions; the person who does not steal can be at peace. By the same principle, the person who kills will be greatly afflicted, while the person who protects life will not have such unease.

Also called the Noble Truth of the Cessation of Suffering. From the above, we can understand that when we have cut off the cause of suffering, the fruit of suffering will not arise. In other words, it is the turning from birth-and-death and transmigration toward liberation. This is the Truth of Cessation, also called nirvana. "Cessation" means the elimination of all suffering and affliction. Know that there was originally no self. When there is no generating of delusion and no creating of karma, transmigration is cut off at this point. The suffering of birth and death is liberated from this point. This is the Truth of Cessation.

"Cessation" refers to the extinction of craving and suffering. When the cause of suffering is extinguished and craving and affliction are cut off, beings can be liberated from suffering, severing the bonds of birth and death, no longer governed by the afflictions of the Three Realms — attaining the great liberation of nirvana's peace. The sage knows as it truly is: the cessation of ignorance, the cessation of craving and affliction, the release from the bonds of birth and death — this is the Noble Truth of the Cessation of Suffering.

Nirvana, translated as "perfect quiescence" or "extinction in peace." Original Buddhism, according to the circumstances of liberation, divides nirvana into two kinds: if we follow the methods the Buddha taught and cultivate the path, when all afflictions are completely cut off, the driving force of birth-and-death transmigration comes to rest, and the mind abides in a state of peaceful tranquility. But the lifespan is not yet exhausted, and the physical body brought about by the delusion and karma of past lives still serves as the basis of life. This is called "nirvana with remainder." When old age comes and death arrives, the body and mind are both eternally liberated, no longer transmigrating through birth and death in the Three Realms. This is called "nirvana without remainder."

Karmic force can also be examined from two aspects: first, feeling; and second, habitual tendency. The painful and pleasant feelings brought about by karma have already been discussed. Unwholesome bodily karma brings affliction and painful feeling; unwholesome verbal karma such as lying brings affliction and painful feeling; unwholesome mental states also bring affliction and painful feeling. An aggressive attitude is one example. All of these illustrate how unwholesome karma produces painful feeling.

The other aspect of karmic force is habitual tendency. When we allow our body, speech, and mind to do evil, we allow them to develop a habit of doing evil. Unwholesome bodily and verbal activities cultivate the habit of bodily and verbal evil-doing. For example, each time we kill, our habitual tendency toward killing grows a little stronger. Each time we lie, it becomes easier to lie in the future. Each time an aggressive mental state arises, aggressive mental states will arise more easily afterward. These habitual tendencies will make our future lives more inclined toward killing, lying, sexual misconduct, and other actions.

These are the two aspects of karmic force. One is the arising of painful and pleasant feelings. The other is the formation of habitual tendencies that influence future behavior. It is through these two that karmic force brings suffering and happiness to sentient beings.

Although we know that unwholesome karma brings painful feeling and wholesome karma brings pleasant feeling, we still find it difficult to abandon evil and practice good, because we are powerfully influenced by the defilement of the mind. We know that painful feeling comes from unwholesome karma, yet we cannot free ourselves from unwholesome karma. What we must do is clear the defilement from the mind, because it is the root source of unwholesome karma.

Clearing the defilement from the mind will eliminate unwholesome bodily karma (such as killing, theft, and sexual misconduct), unwholesome verbal karma (such as lying, slander, harsh speech, and idle talk), and unwholesome mental states (such as aggression, greed, and delusion). However, simply wanting to clear the defilement in one's mind is not enough to clear it. The compassionate and wise Buddha, through analysis of whether a self truly exists, taught the expedient method that can fundamentally clear the defilement from the mind.

IV. The Truth of the Path (道諦)

The Truth of the Path is so called because it is the path to the realization of the fruit. Through cultivating the path, the practitioner can realize the sacred fruit. The practitioner can follow the Truth of the Path step by step to achieve the purpose of cultivation. The Buddha-Dharma divides the stages of the Path into five: the Path of Accumulation, the Path of Preparation, the Path of Seeing, the Path of Cultivation, and the Path of No-More-Learning. Strictly speaking, the first four are stages of cultivation, and the Path of No-More-Learning is the result of cultivation. "The Path" means the path to the cessation of suffering — the path from the cessation of suffering to the attainment of nirvana. This is the Buddhist theory of practical cultivation. There are many paths of cultivation, and the great collection of the Three Baskets all speak of this path. The principal one is the Eightfold Path, also called the Eightfold Noble Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. By cultivating these eight methods, one can eliminate suffering and cut off accumulation, attaining the tranquil and cool state of nirvana. This is the Truth of the Path.

The first path is called the Path of Accumulation, because at this stage we are accumulating provisions that will allow us to progress on the path. This includes cultivating diligence, good qualities, and right views. We focus on accumulating all factors favorable to our practice. We must increase the good and remove the evil, and we must also clear away the obstacles to practice. The cultivation at this stage is called the Path of Accumulation because we must accumulate all these things favorable to cultivation.

In the everyday life of the mundane world, we face many afflictions and defilements. We may not wish it so, but we cannot free ourselves from the bonds of mental defilement, and we are habitually caught in the cycle of birth and death. Defilement has a firm hold on us. To escape transmigration, we must clear the defilement. We all hope to attain happiness and peace, and we know it is possible. Yet even with very strong willpower, we cannot achieve this goal overnight. Just as dyeing a large bolt of cloth requires much preparation before we can begin to change its color.

Therefore, if we wish to cultivate good qualities, we must first provide the environment in which those qualities can arise. To attain the realization of wisdom in meditation, we must first have faith that such states exist and are beneficial. After we develop faith in their benefits, we must change our habits and strive to let those realizations and wisdom arise. Therefore, to attain happiness, we must provide the environment and conditions for happiness to arise.

To clear the bonds we have received in transmigration, we must remove our attachment to the self and mental defilement, and we must create the conditions that can purify us. We speak of the Path of Accumulation because we must assemble all these conditions. Before we can provide the necessary conditions, we cannot have real change. Therefore, the key point of the Path of Accumulation is to prepare all the conditions for cultivation. When these conditions are in place, we enter the stage of the Path of Seeing.

At this stage, we begin to develop the ability to see through illusion and recognize reality as it truly is. What connects the Path of Seeing and the Path of Accumulation is the Path of Preparation. In the Path of Preparation, the favorable conditions we created in the Path of Accumulation allow us, in the Path of Seeing, to gradually come to know the true nature of all phenomena. When we have some understanding of reality and are no longer deluded by false thinking, we know the truth of no-self. When we no longer cling to a self, there is no more greed, anger, or delusion — no more mental defilement. Without mental defilement, there is no unwholesome karma and no painful feeling.

In principle, if we had the understanding described above, our painful feelings should be eliminated. But sometimes this is not entirely so, because we have clung to a self for a very long time, and this habitual pattern is very difficult to clear. For example, when we believed in a self, if a hammer struck our finger, our finger would hurt. Even if we understand that an unchanging self is merely a delusion of the mind, if the hammer strikes our finger again, our finger will still hurt — and we will still feel that we are experiencing painful feeling, because we have identified the self with the body. To clear the long-held attachment to a self requires a long time of experiencing the truth of no-self. And this is the stage of the Path of Cultivation.

"The Path," with its meaning of being able to reach the destination: if you wish to extinguish suffering and realize the liberation of nirvana, you must pass through the path of cultivation. This path of liberation is also called "the Middle Way" — that is, in one's views, not generating the dual attachments of arising and ceasing, self and other, permanence and annihilation; and in one's cultivation, not falling into the extremes of great suffering or great pleasure. Through the observation of right knowledge and right view, one cultivates the wisdom of liberation and attains the inner realization of nirvana's peace. The method that can bring us liberation is the Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. In brief: the three studies of precepts, concentration, and wisdom that are without outflow.

The Four Noble Truths, also called the Noble Truth of the Path Leading to the Cessation of Suffering: "the Path" means the gateway or the method of practice. Therefore the Truth of the Path refers to the gateway or practical method leading to nirvana. Its content is the Eightfold Path, which enables a person to abandon evil and practice good while cultivating right wisdom. If we can diligently cultivate, when all afflictions are completely exhausted, we can perfectly realize and enter nirvana.

All Buddhas who expound the Dharma never depart from the scope of the Four Noble Truths. The Four Truths are the fundamental teaching of Buddhism. From the Buddha's first turning of the Dharma-wheel to save the five monks, all the way to his final nirvana and the salvation of Subhadra, he was always teaching the principles of the Four Truths. In the Buddha-Dharma, whether Mahayana or Hinayana, gradual cultivation or sudden awakening, exoteric or esoteric — all methods take the Four Noble Truths as their root.

36. Taking the Vow of Vegetarianism Is a Bodhisattva's Vow

立清口愿，是菩薩愿

Why does your Teacher bring up the question of vegetarianism? If you still cannot give up that pleasure of the palate, if you cannot forget the taste of that one bite of fish, that one bite of meat — then for you to speak of becoming an immortal or a Buddha is rather far-fetched, wouldn't you say?

From ancient times to the present, there has been only one Lord Guan, the Holy Emperor! Ask yourselves honestly: do you have Lord Guan's towering righteous spirit, his kind of great merit and great virtue?

If today you can give up the pleasure of the palate and take the vow of a pure mouth — that is a Bodhisattva's vow! Cultivating that way is swift, because you will have no entanglements pulling you back. Think about it: the debts you owe from lifetime after lifetime are already more than you can repay. If there are still more entanglements trailing behind you, how long will you have to wait to be free from the six paths of rebirth?

37. By Heaven's Grace We Have Five Great Blessings

蒙天之恩有五大幸

By Heaven's grace, receiving the shelter of Heaven's protection, we have the Five Great Blessings — there is a Dao to seek, there is a Dao to cultivate, there is suffering to escape, there is merit to gain, and there is a Buddha to become.

This is Heaven's grace. Every one of my children has sought the Great Dao that since ancient times was never lightly transmitted — has received this single pointing from the Enlightened Teacher. The original beings of the Three Assemblies, the spirits of the atmosphere-heaven, and the virtuous souls of the underworld have no physical body and cannot receive this single pointing. To seek the Dao, they must borrow a physical body, borrow the conduit of a medium. My children, have you ever been a formless original being? (In past lives, yes.) Do you still remember how you created your offenses? Have you transmigrated through the four modes of birth and the six paths? (Yes.) So in this life, you have come bearing your karmic debt!

Yet Heaven gives the opportunity. My children, you should know this grace and repay it. Your sincerity is all insufficient. Some of you are even cultivating with hollow insincerity. Perhaps you can deceive what is visible, but in the end you cannot deceive the invisible gods and spirits of heaven and earth.

Those of my children who have done wrong — hurry and repent before the Buddha until you are cleansed! Otherwise, when you no longer have a physical body, and a general of the underworld drags you off somewhere to suffer and be punished — have you not seen what the Performing Troupe has shown you? Did any souls from the Celestial Prison come today? They came to warn the world — to caution my children not to commit the same errors as they, not to repeat their mistakes.

Every one of my children has a heavenly conscience. The original nature of every person is purely good. This original nature must not be lost. This original truth, this original goodness, must be preserved eternally. The heart must be luminous — do not let dark clouds cover it. Only then will wisdom manifest.

There Is a Dao to Seek, There Is a Dao to Cultivate

有道可求　有道可修

My children, you are very blessed. You have gathered the Five Great Blessings in one body — there is a Dao to seek, and there is a Dao to cultivate. Know your blessings while you dwell in blessings! Heaven has descended the Great Dao. The Eternal Mother has opened her grace for the Universal Salvation of the Three Assemblies. My children who have human bodies are fortunate enough to cultivate the Dao. Right now is the time when there is a Dao to cultivate — you must seize the moment!

Life is limited and brief. Not a minute, not a second may be wasted or squandered. Seize this limited life to establish true merit and true virtue, and truly cultivate and truly practice.

There Is Suffering to Escape

有苦可脫

The human world is an ocean of suffering. How does one emerge as a sage from this ocean of suffering? My children, are you sages? How does one transcend this suffering? Only through cultivation — thorough, complete cultivation. Thoroughly, completely reform your temper and bad habits. The atmospheric temperament accumulated over past lifetimes is heavy. If you do not change it in this life, will you wait until you have no physical body to settle accounts and face retribution? Why must you wait until that day to feel regret? By then it is too late!

As the saying goes: "The teacher leads you through the gate; cultivation is your own affair." How are the roots and karma of suffering to be purified? Through truly cultivating and truly practicing. Planting lotuses in fire is bitter, but you must clench your teeth and endure through it.

My children, do you have this kind of strong perseverance, this kind of strong resolve for the Dao that will never change? Hold fast to this heart, and Heaven will surely help you. The only fear is that you will lose this heart — and then how can Heaven help? How can Heaven rescue you?

There Is Merit to Gain

有功可得

"There is merit to gain" means: as long as you do the work, you will surely establish merit and virtue. The more you do, the more you gain. If you do nothing, you gain nothing. No work, no harvest. My children, while you still have a physical body, you can still perform meritorious deeds and establish virtue. Without a physical body, how can you perform merit and establish virtue? It is immensely difficult! The merit that must be accumulated through assisting the Dao is no small amount — it is very hard!

There Is a Buddha to Become

有佛可做

My children, in the Heavenly Principle Realm, you were originally Buddhas! Now Heaven has compassionately given you the chance to seek the Dao — precisely so that all of you can return to your source and origin, return to recognize the Root. Do not lose your original truth.

The principles are very clear and perfectly complete — go and contemplate them. Only then will wisdom grow and the heart-nature become luminous. My children, your heart-nature is not luminous enough. When you encounter bitter circumstances, some of you even blame Heaven and resent others. When resentment arises in the heart — is that not yet another transgression? Why does resentment arise? Because you are unwilling, because you think Heaven is unfair! My children, you should think: how much karmic debt do you owe sentient beings across your lifetimes? What must be repaid, repay it quickly! While your four limbs are still sound and your mind is still clear, hurry and vigorously establish true merit and true virtue.

How does the underworld settle grievances? Only through your true merit and true virtue, and through truly cultivating and truly practicing. Otherwise, could the wealthy simply perform enormous merit through their riches and be very fortunate? Not necessarily! True merit is in the heart — it does not depend on external things. Do not fall into attachment or cling to appearances. The Diamond Sutra says: "If a Bodhisattva practices giving without attachment to appearances, the merit and virtue are immeasurable." Therefore, give without contrivance — the actionless heart and actionless deed are the true merit and true virtue.

38. See Through False Appearances, Recognize Principle, Cultivate in Truth

識透假相，認理實修

The Dao, by its original nature, is utterly ordinary and natural — there is nothing strange or bizarre about it. We do not speak of heavenly secrets, nor do we seek supernatural powers or spirit-communication. All such things are not the true path; they fall into heterodox and side-roads. At this time, do not engage in spirit-communication either. Spirit-communication will prevent you from attaining stillness — do you understand? In the future, people who can communicate with spirits will become very, very many. So, my children, if your hearts and minds are still unsettled, if you still delight in seeing strange and wondrous things, or in the arts, currents, movements, and stillnesses — it is truly worrisome! Furthermore, your Teacher's "borrowing of appearances" through the medium — alas, my children have been long enthralled by these false appearances. I hope you can understand: these false appearances will one day be impossible to see again. When that time comes, when there are no more manifestations — my children, what will you rely on? If at this very moment you do not study the principles, recognize principle as your true teacher, and cultivate according to true principle — it will be very easy to become lost and fall.

My children, this is the time to gather back your scattered, restless hearts and be still. The outside world is tumultuous; external conditions and circumstances constantly disturb. But as long as you rely on this one original heart, you can shut out everything, set aside everything, let go of everything. The ten thousand dharmas arise from the inner heart and are also extinguished by the inner heart. This is the time for all of you to give rise to wisdom, for your own nature to ferry itself. You must remember: your own nature must ferry itself! The seeds of birth-and-death transmigration can only be severed by yourself. On the road of birth and death, only by breaking through ignorance — not by seeking gods outside yourself.

My children, you must also see clearly: when you prostrate and kneel, what are you bowing to? You are bowing to your own original nature! Your own nature is the Buddha! Where will you find the true Buddha? Your own nature is the Buddha. You yourself are a Bodhisattva. Do you still need to go searching everywhere for Buddhas and Bodhisattvas? On this point, if you do not see clearly — ten years you cultivate, twenty years you are still cultivating, and if you live to a hundred you are still cultivating!

Strictly speaking, can the painstaking efforts of a cultivator on the road of cultivation and service really be called merit and virtue? Even if there is some small merit — think again: do you not need to repay your karmic debts of cause and effect? Do you not need to dedicate merit to the grace of your parents and ancestors? Do you not need to pray for peace and the turning of misfortune into blessing? Do you not need to save a little as provisions for returning to Heaven to see the Eternal Mother? And after subtracting the debts of sins, faults, and errors you have committed — my children! Do you still dare take pride in your own merit and virtue?

39. The Eightfold Path's Method of Cultivation

八正道的修持方法

A life in this world falls short of heart's desire —
Why grieve and moan as though in pain?
The grass grows and the grass dies, but the root remains —
Why not seek and find your root?

The sages established their teachings three thousand years ago;
What they planted long ago now blooms in this age.
Brilliant talents emerge in succession to expound the lineage —
Upon the White Sun pagoda, face to face with the Thus Come One.

After the World-Honored One attained the Dao, he greatly turned the Dharma-wheel. Although the Buddha-Dharma is vast and profound, the Eightfold Noble Path is regarded as the most pertinent and accessible teaching. White Sun disciples who study and contemplate the Dao should not be ignorant of it. The Eightfold Noble Path is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Right View — The Buddha said: "Seeing without attachment to what is seen — that is right view." He also said: "If you see that all appearances are not appearances, then you see the Thus Come One." Right view, explained in plain language, means correctly observing things, people, self, dharmas, and appearances. Ordinary people use their personal consciousness and their six sense-faculties as the basis for judging all things. And so they are turned by appearances, their thoughts following form — especially taking the self (the private mind) as the standpoint and center, which divides them from the greater self and the true self. And so the three poisons and five aggregates arise because of this. Therefore the Sixth Patriarch said: "Think neither of good nor of evil. At precisely this moment — what is your original face, Elder Ming?" Elder Ming was greatly awakened beneath these words. Such is the power of right view. One who can practice right view — why fear that they cannot see their own nature?

Right Thought — Right thought is also right mindfulness, the right heart. "Bodhidharma came from the west without a single word; he relied entirely on heart and mind for the work." This means to encourage people to apply themselves to the work of right thought. Right thought can also be called correct contemplation. "The heart of the Dao is subtle and fine; the human heart is perilous." Therefore the cultivator must, in the realm of thought, use the heart of the Dao to regulate the human heart, and the heart of the Dao to overcome the heart of desire. As the saying goes: "The sage seeks the heart, not the Buddha. The fool seeks the Buddha, not the heart." The meaning is precisely this.

Right Speech — The correct expression of principles based on morality and truth. Heaven and earth have no voice; they rely on human speech. Therefore the cultivator should develop a deep understanding of moral truth. Especially those who bear the sacred task of carrying forward the lineage should, regarding the principles and history of the Dao, offer reminders to all people at all times and places. This is also safeguarding the true Dharma and assisting the heavenly work!

Right Action — Correct conduct and behavior. All cultivators must have rules and precepts to follow. The sages used the Dao to establish their teachings, guiding human behavior so it does not go astray. Therefore: "What you do not wish done to yourself, do not do to others." Going further, one should make benefiting others the priority in all things. Benefiting others is the spirit of benevolence — extending from the small to the great, it becomes universal love and all-under-heaven-as-one. Therefore, the cultivator at first follows the rules step by step. With time and deepened practice, one acts freely and yet never transgresses the rules.

Right Livelihood — The correct understanding of the spiritual life, the heavenly mandate, the essential nature, the bodily life, the mission, and the lifespan. The Lord on High is the source of the spiritual life. All human beings are born having received Heaven's mandate and endowed nature. Every person carries a sacred mission. Through the life of body and mind, one integrates principle, energy, and form within the web of causes and conditions. Therefore the cultivator, in the midst of daily life, realizes the true nature of life, carries out the mission of their causes and conditions, and ultimately attains the heavenly mandate of the unity of heaven and humanity — returning to the source of the spiritual life.

The cultivator must not, because of this, entertain thoughts of leaving society. The cultivator of the Great Vehicle realizes the heart of transcending the world while practicing the deeds of being in the world. Therefore: live a normal life. No strange powers or supernatural disruptions. No departing from custom or abandoning the ordinary. In clothing, food, shelter, travel, education, and recreation — follow the natural way of Heaven.

Right Effort — The meaning of "the noble person unceasingly strengthens himself." Study broadly, inquire thoroughly, think carefully, distinguish clearly, and practice earnestly. That is: feet on the ground, heart awakened to the Buddha's intent. When there are faults, repent. When there is merit, do not advertise it. Everything done to the best of one's ability — measured and balanced, never forced beyond what is natural, never uprooting seedlings to hasten their growth and thereby injuring body and mind. Know that the disciple of the Great Vehicle is one who, life after life, vows to walk the Bodhisattva's path. In effort, one is neither hasty nor sluggish — acting without contrivance, seeking nothing, clinging to nothing. Only this is right effort.

Right Mindfulness — This is also the awakened heart, the bodhi-mind. The Buddha's sweeping away of the three wandering minds and the four marks of self, the Confucian investigation of things and extension of knowledge, and the Daoist purification of heart and reduction of desire — all are the same. When this is achieved, human desire is exhausted and heavenly principle prevails. When the stain is removed, the original can be seen! The cultivator must maintain equality, supreme goodness, and compassion — then right mindfulness is attained.

Right Concentration — The meaning is: one's own nature, free from scattering and confusion. This state is of one body with precepts and wisdom. Therefore the cultivator may enter through precepts or through wisdom — both can attain right concentration. Advancing in step with faith, vow, and practice, one will naturally come to understand the profound meaning of the Great Dao and establish the diamond-firm right faith. Holding to this power of faith, one is no longer shaken by the ever-changing phenomena of the external world. Cultivating the Dao thus, one is at ease; cultivating the Dao thus, one is at peace!

The Eightfold Noble Path is truly the cultivator's mirror for self-observation and self-illumination. If one can follow it and cultivate it, one gains great benefit. Why would one not rejoice in doing so?

40. Why the Dao's Work Cannot Expand

道務為何不能宏展？

"What conditions are needed for working for the Dao? First, cooperation. Second, pioneering. Third, nurturing. Fourth, caring. Fifth, maintaining. Sixth, order. Seventh, unity. Eighth, focus. Ninth, spirit. Tenth, faith." He also said: "'Consensus' is a kind of art. If my children wish to possess the seeds of this art, they must give themselves the opportunity. Begin right now — affirm yourselves, cultivate the heart of art."

You must be able to live in harmony with the people, affairs, and things around you, and accept every person's opinions of you. If you can do this, will there not be no quarreling? Without quarreling, the energy of harmony will naturally manifest. The Vimalakirti Sutra says: "The straightforward heart is itself the place of the Dao." That pure, straightforward heart that thinks neither of good nor of evil — with this straightforward heart, the energy of harmony can manifest.

The reason the Dao's work withers and grows slack is absolutely because certain people in the Dao-community have a problem with their "straightforward heart." The energy of harmony has been destroyed. The human heart has replaced the heavenly heart; human will has replaced heavenly will. They have forgotten self-reflection. They have forgotten certain very important elements of cultivating and serving the Dao. They have altogether forgotten that the Dao is governed by Heaven — not by human beings. Below are a few factors that prevent the Dao's work from expanding, offered for reflection:

First — The Buddhist Rules and Rituals Have Grown Lax. The Buddhist rules and rituals — including proper deportment, deference to superiors and guidance of juniors, respecting the teacher and honoring the Dao, the Three Purities and Four Rectitudes — are all rules that sustain harmony and progress in the Dao-community. A community that upholds the Buddhist rules and rituals well will have high coordination and cooperation from top to bottom, and the whole body's understanding, heart-nature, and behavior will be orderly. This is because they are willing to set aside the self and honor the Dao above all. Conversely, once the Buddhist rules and rituals are neglected — no matter how hard you try to pioneer the Dao's work or nurture the Dao-friends — it will be empty appearance, unable to reveal the spirit and substance of the Dao.

Second — Personnel Disharmony. Of the three: heaven's timing, earth's advantage, and human harmony — human harmony is the most precious. A Dao-community may have an enormous labor force and financial resources, or its Dao work may have been developed earlier than other communities. But if every person in the community is scheming against one another, acting as senior elders, conducting affairs from selfish motives — that community will not be at peace, and the Dao's work will not go smoothly. Only by strictly following the original purpose of cultivation and service, and constantly reminding yourself to "place the greater body first, make the heavenly heart your heart" — only then can the community be peaceful and the Dao's work expand.

Third — Insufficient Vow-Power. If the courage to bear the Dao's work is not enough — afraid of giving, afraid of trouble, afraid of weariness, afraid of being wronged, afraid of gain and loss — then a sense of powerlessness will naturally arise! What is the cause? The "vow-power" of sacrificial devotion is insufficient! The Living Buddha, our Honored Teacher, said: "Without the ordinary, there is nothing to nourish the sacred; but without the sacred, the ordinary will not go smoothly." Because our compassionate vow is insufficient — though we originally had the ability and the conditions to promote the Dao's work well and to nurture more people — because of hesitation and standing by with folded arms, the golden opportunity was missed and time was wasted, delaying the progress of the Dao's work and delaying sentient beings. Is this not "insufficient vow-power"? When the heart stirs, sentient beings can be ferried across. When the vow is established, the Buddha-way can be accomplished! Only by advancing from the small to the great, sacrificing enjoyment, can one build a sacred enterprise of limitless future.

Fourth — Not Truly Recognizing Principle. A Dao-community that recognizes people's feelings, recognizes atmosphere, recognizes heavenly secrets, and recognizes the urgency of the times as its reasons for active cultivation and service — the Dao's work of that community will inevitably advance and retreat, swaying and unsettled. The Transmitting Master is kind to you, and only then do you have faith. The Dharma-assembly is crowded and the Immortals and Buddhas compassionately manifest — and only then are you moved to devotion. The times are urgent and calamity is coming — and only then do you actively work for the Dao. None of these factors will establish a solid community or outstanding Dao work. Only "recognizing principle and cultivating in truth" can enable a community to endure and go far.

Below is the Living Buddha, our Honored Teacher's, explanation of the "Dao Affairs Center":

The Living Buddha, our Honored Teacher, said: "Each of you, in your respective elder's community, has what is called a 'Dao Affairs Center' — is that so? But is it a 'Dao Affairs Center' or a 'Dao Mistakes Center'? Have those of you who have spent many years in the community responsible for planning and operating the Dao's affairs ever carefully considered this question? From my place on Mount Nanping, every time I see you planning the Dao's affairs, I cannot help trembling with worry. My children, when your understanding of the Dao is still insufficient, how can you truly bear the sacred responsibility of a so-called 'Dao Affairs Center'!"

41. The Enlightened Teacher's Single Pointing — See the Nature, Become Buddha

明師一指見性成佛

Heaven has dispatched the Enlightened Teacher only to help you, to make you understand: what road should you walk? To make you know that you have this luminous Great Dao — not to bestow upon you a Great Dao. The Three Treasures are not something Heaven bestows upon you either. They are something you naturally possess within yourself — is that not so? "After seeking the Dao and receiving the Three Treasures, you can escape calamity and avoid disaster!" — this is a sentence every one of you can recite by heart. And yet, in truth, there are people who have used the Three Treasures and still could not escape calamity or avoid disaster. How do you explain that? Is everything you originally told them mere empty words? "Received the Three Treasures" — this very phrasing is wrong! Where did you receive these Three Treasures from? Where? From your own nature.

The Enlightened Teacher gives the single pointing! The Enlightened Teacher points from where? What does "Enlightened Teacher" mean? Coming to the altar hall is not about obtaining something. I bring you to the altar hall because I understand that we have a conscience of heavenly principle, and we can bring it into full expression. So I bring you here, and through the gathered strength of everyone, I help you understand more clearly that you have an original Buddha of your own nature — is that not so?

You have come to seek the Dao — but to seek what? You have come to find your wondrous, luminous original nature! It is not that Heaven is bestowing upon you a Great Dao. Heaven is merely telling you, in response to this cosmic season, that you have a convenient dharma-gate — why not hurry and cultivate? If you do not hurry and cultivate, you will sink deeper and deeper into delusion, and it will become harder and harder to turn around — isn't that so? Therefore the Enlightened Teacher is dispatched to tell you about your original Dao — not to tell you that Heaven is giving you a Dao. Do you understand?

Every time your Teacher descends to the altar, it is to help you understand your own heart. And so I use many words to explain. But when I explain too clearly — alas! — it makes the Dao seem not precious at all. In the past, the sages, immortals, and Buddhas — patriarch to patriarch — when they transmitted the heart-method, they did not use words at all! Therefore, the true principle needs no speech. In the past, sage transmitted to sage through heart-seal to heart-seal. They could not expound it in words. Once expounded, there is always the possibility of error.

The scriptural texts and written teachings never depart from one's own nature. Do not interpret words with words. When the heart can be perfectly open and flowing, it can communicate with heaven and earth, unobstructed by written words.

Therefore, the undying true person is right within yourself. You must bring it to full expression! All the instructions and writings passed down by the sages, immortals, and Buddhas of antiquity never depart from "one's own nature" — never depart from "the true person."

Are you not immortals and Buddhas? When you have awakened to the truth, you ARE the Buddha. The Buddha is right in your own heart. Therefore you are the Buddha. You need only manifest your original heart — and that IS the Buddha! You do not need to go somewhere else to find the Buddha.

My children, the road ahead may not always be easy to walk. But only by manifesting your original heart is it real! Know this: everything else is false — all will be destroyed. Only the spiritual nature is real. That single point of the Mysterious Pass — THAT is the true person. Do you want to find the true person? It is not by desperately guarding the Mysterious Pass! That is only guarding an empty pass. You need only discard the human heart and let the heavenly heart flow forth — and then you can be reunited with your Teacher.

The "guarding of the Mysterious Pass" that we have been speaking of all along — its real meaning is the "single pointing of the Enlightened Teacher." If you do not know how to apply it skillfully and adaptively, that single point remains just a point. Because some people do not know how to use it, they lose faith in the Dao.

"Open the Mysterious Pass and see the true Buddha. Cling to the Mysterious Pass and follow others astray. Let go of the Mysterious Pass and you have already become Buddha." Open the Buddha-aperture and see the true Buddha. Cling to appearances and manifestations and lose your way. If you cultivate according to this Buddha-aperture — letting go of delusive thought, attachment, affliction, ignorance, self-view, and discrimination — you can accomplish the Buddha-way.

Chan is a way of living that is lively and dynamic. Under the Bodhi tree, within the Mysterious Pass — what they point to is nothing other than a person's original nature. If you cannot awaken to "this," then the Bodhi tree meets a typhoon, and the Mysterious Pass is beset by dragon and tiger — your "power of concentration" is completely lost. Even if you sit until you wear through your meditation cushion, you are still nothing but a "Bodhisattva of flesh."

Huineng said: "Externally, regarding all realms of good and evil, when the heart-thought does not arise — that is called 'sitting.' Internally, seeing one's own nature unmoved — that is called 'Chan.'" The Diamond Sutra says: "If you see me through form, if you seek me through sound, that person walks the crooked path and cannot see the Thus Come One." It also says: "All conditioned phenomena are like a dream, an illusion, a bubble, a shadow — like dew, and like lightning. Contemplate them thus." Anyone with the heart to cultivate Chan should first contemplate this "meaning of Chan" — only then will they not enter the path of delusion.

Nowadays, not a few young people are enthusiastic about studying Chan, activating the spirit, and similar pursuits, which often lead to the separation of body and mind, the spirit running wild, and mental imbalance. To teach seated meditation and spirit-training while lacking the ability to control and cure these conditions of falling into demonic states — that is truly a transgression! A transgression! There are tens of thousands of principles, but the true path is only one. The Enlightened Teacher's single pointing has only one location. Making a vow is your declaration before Heaven — it is your own blessing, my child.

42. Renew the Heart's Vow, Become a New Person

重發心愿重作新民

Having become an altar master, a Transmitting Master, or a service person, you have each made a vow before your Teacher. Do not lightly say goodbye. Your Teacher's heart has never changed — I hope yours will be like your Teacher's, and never change.

Your Teacher has said that altar masters have their responsibilities, Transmitting Masters have theirs. You must carry them out willingly and gladly. Sentient beings are difficult to ferry across, but you must ferry them all the same. If you are sincere, your Teacher will help you.

All of you have sincere hearts, but you are too foolishly sincere — too attached to appearances. You are all altar masters, lecturers, and service persons. Your relationship with the Dao should be one of understanding principle, not of attachment. Clinging to appearances will one day bring you harm. When that day comes, the false will be confused with the true, and you will not be able to tell them apart. Transmitting Masters should be pillars and models. Altar masters should lead by example. Service persons should serve earnestly and learn with humility. Do not always be thinking about appearances in your heart — too many appearances, and I fear you will not make it across the river. Do you understand?

Your Teacher hopes that you can sincerely repent. From this day forward, turn over a new leaf. What you could not do before — now renew your heart's vow. All the sins, faults, and errors you have committed — repent of them one by one. Whether great or small, whether sin or fault or error — change them all, remove them all.

If you can unite your hearts with your Teacher's — from this day forward, take good care of yourselves. If you hold your Teacher in your thoughts — from this day forward, serve with all your heart and all your strength, and never retreat again. When you encounter trials, when you encounter demons, when you are tested — do not have a word of complaint, do not have a word of grievance. Your Teacher loves you. Go ahead and cultivate well. All your sins, faults, and errors — your Teacher bears them for you. You need not be afraid, and you need not worry.

The road ahead is still very, very long. Your Teacher hopes that you will not have even the slightest heart of retreat. When you encounter difficulties, become even stronger. Your sins, faults, and errors — not a single one may remain. Clearly and plainly, reform them all. Let your new faces be shown to the Eternal Mother — do not make your Teacher grieve again, do not make your Teacher sad again.

Good children — as long as you have the heart to change, your road will not be hard to walk. As long as you believe in your Teacher, that is believing in yourselves. Believing in yourselves is believing in Heaven. Heaven will not abandon you. Your Teacher will never, ever abandon you. Do you understand?

How are the karmic debts of sixty thousand years to be repented? You chant the Repentance Text every day — but how many of you truly repent? You can all recite the Vow-Repentance Text, but have you given your whole hearts to the Dao? Are you not ashamed? When your Teacher leaves, your hearts all leave with him. If not for opening this Repentance Class, would you have come back?

People of the Dao are truly hard to fathom. Their hearts are really no different from those of worldly people. Does this look like a cultivator?

The Repentance Class does not mean you only repent when the class is opened. You chant the Repentance Text every day — you should be repenting every day, should you not? But how many of you truly, sincerely prostrate before the Buddha every day? As time goes on, the heart grows lax and lazy, making one excuse after another, saying there is no time. A cultivator should be utterly devoted, body and soul, to the very end. Your Teacher does not dare to claim anything for himself. Your Teacher has always been thin in virtue — and that is why he has been unable to transform so many disciples, why he has let your hearts change this way and that.

43. The Dean Descends to the Altar and Instructs

院長大人臨壇訓示

As a talented person, what is your character like? Do you know the responsibilities your senior siblings bear? They are specifically charged with testing the hearts of the junior siblings — how well your character and fire of cultivation have been refined. Then look at your merit and virtue: what you have done, what virtue you have established — where are they? Can you serve as a pillar and model for the multitude of beings and for new Dao-friends? How well do you follow the Buddhist rules? How well do you keep the precepts? How well do you observe the three daily reflections and the four restraints? How much of the three wandering minds and four marks of self have you eliminated? How much of the seven emotions and six desires have you eliminated? How much have you enriched your Dao-learning? How much of this have you actually done?

Your senior sibling has one examination book — every mark recorded without the slightest error. Junior siblings should constantly turn the light inward: how well have you fulfilled the vows you made? How much have you reformed your family? These are the most pressing tasks. Set a good example for the newer Dao-friends behind you. Where is your devotion to the Ancestral Teacher and the Ancestral Mother? How much loyalty have you given to the Old Patriarch? How much filial devotion to the Eternal Mother? How well have you fulfilled the vows you yourself made?

Follow the Buddhist rules one by one. Establish a fine example. Emulate the spirit of the Old Elders and Elders. As talented persons, how well do you practice the three kinds of giving? Do you give within your means, or do you outwardly comply while inwardly evading? You may deceive people, but you cannot deceive Heaven. Your conscience shines every moment. Attend classes whenever possible. Enrich your Dao-learning, experience, and wisdom. A person of talent who cannot do this, who cannot do that — this is not acceptable.

Whether the Dao's work expands depends entirely on whether the altar master and the talented persons are up to it or not. Receiving the Dao has karmic roots from past lives. The karmic connection of an altar master and talented person is even deeper — treasure it well. From now on, if you do not change your temper and bad habits within, and pursue heterodox things without — what will the result be? Only merit is permitted; faults are not.

Trials. One test paper after another — testing the true heart of every cultivator. Where there is the Dao, there are demons. True trials reveal the true heart. Do you have a heart that is sincere and unchanging? Are the lessons you have learned in your daily practice correct? Do they accord with the Dao? Testing the results of the cultivator. Testing the cultivator for their position in the fruition. I hope all junior siblings pass every gate. Be cautious at all times. Be the same in front of others as behind their backs. The responsibility of the master of the altar is clear and definite — do not be perfunctory.

44. The Living Buddha, Our Honored Teacher, Speaks

活佛師尊慈悲

People must always continuously advance. Today, to cultivate the Dao and work for the Dao depends entirely on your original intention, your initial aspiration. People say the initial aspiration comes easily — but how to turn it into an enduring conviction is not simple. It is not a matter of two or three days. It must be realized through unceasing practice, throughout one's entire life, all the way until the coffin is sealed and the final verdict is given — only then can one speak of accomplishment.

45. Why We Observe the Incense-Offering Rite

為什麽要訂獻香禮？

Your Teacher also knows that your karmic obstacles are heavy. Sometimes you do not wish to act this way, but karmic obstacles come to entangle you and make it difficult for you to awaken. You must prostrate with a sincere heart. Why do we observe the incense-offering rite? Is it because the Immortals and Buddhas covet your prostrations? (No.)

Your Teacher's intention is not for this. Prostration is to help you find your own nature. Every day's incense-offering is meant for you to repent. Do not look down on prostration. If there is anything you need to pray for, prostration is the most efficacious of all. Therefore you should all the more diligently prostrate — and in this way, your karmic debts can be gradually repaid.

Prostrating is like knocking on the gate of Heaven. In that moment, there is no desire — only a heart close to the Eternal Mother. The time of incense-offering is given to you to quiet your own heart and reflect on your own words and deeds.

The morning and evening incense-offering is not just to offer incense to the Immortals and Buddhas and be done with it — it is to let you thoroughly reflect on yourself. When you knock your head and burn your incense, what is wanted is a true heart. Therefore, prostrate with utmost sincerity — do not be casual. Prostrate one by one, slowly, carefully. Do not rush it as if catching a train.

The ten principal functions of the White Sun disciple's morning and evening worship:

(1) To put into practice the principle of cultivating at home and bringing the Dao into daily life — the first step toward the White Sun path of constant, sincere, and diligent cultivation.

(2) To develop the habit of morning and evening devotion, bowing to all Buddhas — cultivating punctuality, trustworthiness, and good daily routines.

(3) Worshipping the Buddha through prostration exercises the whole body, harmonizes movement and breath, and is the practice of uniting body, mind, and spirit.

(4) Morning and evening worship tempers the heart-nature: kneeling removes arrogance, and prostration levels the field of the heart — quietly cultivating the spirit of humility.

(5) Daily communion with the Buddha: the Buddha-heart and my heart, the Buddha-light and the spirit-light, mutually reflecting moment by moment — daily resonance and exchange with the Dao.

(6) Daily worship, constantly maintaining the Three Treasures, illuminating the prajna of one's own nature and its principle-substance — emulating the conduct of all Buddhas and Bodhisattvas who dwell in the world.

(7) Regularly studying and practicing the heart-method, sensing and receiving the blessings, spiritual empowerment, and added wisdom of the Buddhas and Bodhisattvas — perfecting the heart-nature.

(8) Regularly chanting the Buddhist scriptures trains eloquence — the tongue will blossom with lotuses and speech will flow like pearls, achieving the unobstructed power of discourse.

(9) Silently reciting the Vow-Repentance Text morning and evening restrains body and mind, allows repentance before the Buddha, and enables reform and renewal — able to contribute to the heavenly ledger.

(10) When the whole family worships the Buddha and prostrates morning and evening, it promotes family harmony, puts the Dao-transformed family into practice, and realizes the Maitreya Household.

Every day, when prostrating and worshipping the Buddha, also give one prostration to your own ancestors. This is called "dedicating merit to the ancestors." This is also one of the special blessings of establishing a home altar. The power of our own nature is very great.

46. The Standard for Candidates of Sagehood

聖賢候選人的標準

Today you have received the mandate of Heaven — how noble a responsibility! Though you tremble with apprehension, fearing that your own insufficiency might disgrace so sacred a position, if you look at it from the standpoint of cultivation, you must also learn to let go! If you harbour thoughts of "disgracing" and "sacred," you are already spinning in the realm of names and appearances. The moment you fixate on names and appearances, you are already chasing the fame and profit of the Dao! So — things have their obverse and reverse, and the mind has its two impulses. Your every thought, every stirring of the mind, is either good or evil. Going back and forth between these two poles — just with these two impulses alone, even becoming a gentleman who is watchful over himself in solitude is no easy matter. How much harder, then, for those who are studying, cultivating, and working for the Dao.

Having received the mandate of Heaven, besides fulfilling your mission with awe and trepidation and bringing more beings to completion — on the other hand, do not become attached to names and appearances because of it. We have no right to demand that others respect us, but we do have the right to demand that we ourselves cultivate better, so that we can help and bring others to completion. Do you understand? We have only the obligation to demand of ourselves — we have no right to demand of others. As long as we keep striving, keep enriching ourselves, our Dao companions will naturally be drawn near and come from afar. This is because "the virtuous are never alone."

Your Teacher wants you to understand something. Since you entered the Dao-hall, what you have studied and heard may have made you feel pressured. You feel as though no matter what you do, you cannot seem to please anyone. Is that not so? Before you entered the Dao-hall, people called you a good person — praised you as refined, gentle, or resolute and dependable. They said you had the bearing of a great leader. They lauded you as outstanding, a top student, first-rate, a person above people. But after coming to the Buddha hall and undergoing so many classes, after several years you discover: "I have taken on too much. I suffer but cannot end the suffering. I have been wronged. I am deficient in every way. I cannot compare to others. I have done something wrong somewhere. I must maintain a heart of repentance every moment of every day. I am an unforgivable sinner: I have broken such-and-such precepts and committed such-and-such transgressions. I need to prostrate hundreds of times." And so an enormous pressure builds in your heart. Is that not so? My children! Has this ever made you think of retreating? Have you ever wondered, "Why is cultivation so bitter after entering the Dao? Why am I so confused now? Why does it seem like entering the Dao-hall has turned me into one of the ten most-wanted criminals? Where exactly is the problem?" My children — the moment your resolve wavers, all these problems arise.

Now let your Teacher tell you. We human beings come to this world and stand between Heaven and Earth as one of the three powers. But the tide of the times changes endlessly. Because of the fickleness of the human heart, the bonds of human relationships and moral principles have long been abandoned — gradually derailed and deviated. Heaven has descended the Dao, responding to the age and the turning of destiny, to save those who have the affinity — the nine-six Buddha-children. Those with the affinity can receive the Dao. All this you know. But what have you come to the Buddha hall to learn? What books are you reading? What work are you doing? You read the books of sages and worthies. You do the work of sages and worthies. So sages and worthies have their standard. In this world, anyone can be a good person — help an old person cross the road and people call you "good." But what is the standard for "good"? Because human hearts have decayed and morality has vanished, the standard for "good" keeps getting lower. Do you understand? In this world, you might say that everywhere people slaughter one another. If you do not kill, people already call you a "good person." Do you understand? But in the Dao-hall, you read the books of sages and worthies, you study the ways of sages and worthies — naturally the standard must be raised. Your Teacher asks you: do you want to be a person who meets the standard? Or do you want to be a person above people? Or do you want to be a candidate for sagehood? If you want to be a candidate for sagehood, of course there will be pressure.

If someone says your title of altar master is just an empty name, can you accept it with humility? Because what they are holding you to is the standard of a sage! You should feel honoured. And after the honour, you should feel deeply ashamed! Look at this world — is there anywhere else that teaches people by the standard of sages, that selects its workers by the standard of sages? So you are an extraordinarily fortunate group! Never again complain that the Dao-hall has too many constraints, too many precepts, that your hands and feet are bound. My children — go and experience it for yourselves. Are you willing to learn in this Dao-hall? Are you willing to take these as your standard? Think carefully — this is what cultivating the Dao means!

On the path of cultivation, your faults and bad habits are easily exposed before everyone's eyes — this is "ten eyes watching, ten fingers pointing." Without the gaze of others, most people would do wrong in secret. What sages fear most is the moment of being alone — when thoughts and actions easily go astray. But in the Dao-hall, many people are watching you: seniors observe you, juniors look up to you. Can you go astray? When you face your Dao-kin and your seniors, you must always be on guard, "watchful over the heart's objects in the hidden and subtle." Throughout every moment of every day, the power of this solitary watchfulness increases. This is the practice of cultivating the Dao — and this is why cultivating together in community is good.

The most important thing in steering this Dharma ship is to set a clear direction and goal. Since we have decided to do the greatest thing under Heaven, we must put our hearts into it! It is not that I put my heart in today and need not bother tomorrow — putting your heart in must be sustained without ceasing. No matter what you do, there will be times of difficulty and hardship. These things cannot be predicted — so when they come, you can only face them with your own wisdom and courage.

In cultivation, do not covet and do not seek. If you sit in a high position and will not accept counsel, if you enjoy people flattering you and obeying you, then you are already facing a crisis — only you, in the midst of this Ten Thousand Immortals' Battle Formation, are still unaware. Not just transmitting masters are in danger — from top to bottom, every single person is in danger. That is why you are told to "see through appearances and understand principle." Do you understand? Where there is principle, follow it. Where there is no principle, withdraw. Think it over carefully.

47. The Enlightened Teacher's Single Pointing Awakens the True Master

明師一指喚醒真主人

Where is the Enlightened Teacher's single pointing? Where is your true master? Every one of us has a true master — where does it dwell? (Students: Right here. Pointing to the spot of the Enlightened Teacher's pointing.) Oh! It dwells right here — how hard it must have it! Wherever the transmitting master pointed, that is where the true master lives? Oh my! Have you never examined the words of the Dao-transmission ceremony? The ceremony words are so good, yet you do not understand them! Let me ask you — the transmitting master's right hand opens your gate, and then the left hand closes it again, correct? Wrong, wrong! That is conditioned dharma. Is conditioned dharma the Dao? With conditioned dharma, you have already gone astray.

One hand opens it, one hand covers it — what does that mean? The right hand points it open — yes, it tells you where your master is, where our true gate is. But that is just a gate. Your Teacher asks you: when you go home, do you stand at the gate, or do you open the door and go inside to rest? Would any fool stand at the gate saying, "My home has arrived, I will rest right here"? Everyone goes inside to rest. What does "entering the hall and entering the chamber" mean? Standing at the gate — what kind of cultivation is that? I see you still have not understood, so the left hand pushes you inside — do not linger outside! Is that not so? Are you standing at the gate to catch the breeze? Think clearly!

So when we seek the Dao, we understand that we have a master, and we understand that our master also lives inside our own house. A house has a master's room — the master has the master's proper place to sleep; the guest has the guest's proper place to sleep. These cannot be confused. Is that not so?

Your Teacher says: the right hand points it open and tells you — your master is inside this gate. This body is a house. Your heavenly principle and conscience are the master. The transmitting master tells you: your heavenly principle and conscience must quickly enter through the front gate, go inside and take charge. Do not wander about outside. At that moment — has your master come home? When the master returns, your eyes will light up. Do you understand? So your Teacher looks at each one of you, and sees that none of you have understood this meaning — your eyes are all droopy and spiritless. What is this spiritlessness? The spirit is not bright. Spirit-bright, spirit-bright — we worship the spirit-bright. The spirit must be bright before you can worship the spirit-bright. If the spirit is not bright, from where are you worshipping the spirit-bright? If the spirit-bright is not bright, why worship it? Now do you understand the meaning of seeking the Dao?

Why come to seek the Dao? Where exactly is the Dao? What does "seek" mean? Your Teacher tells you: you come to the Buddha hall to seek the Dao, but in truth there is nothing to give. "Seeking" does not mean you come to the Buddha hall and Heaven gives you something.

How do you explain the Three Treasures? The Three Treasures were bestowed by Heaven, granted to you by Heaven — is that not what you say? If you explain it this way, you will only cultivate with more and more suffering. You have all overlooked four words: "the Dao is natural." The Dao is utterly natural. Where are the Three Treasures? The Three Treasures are already upon your own person. Is that not so? The Three Treasures have always been there — they were not given to you by someone else's words, nor sent to you by someone else. They are what you have always possessed. And so every person is equal, every person the same. No one is better, no one is worse.

The Three Treasures represent your Buddha-nature. Every person's Buddha-nature is equal, without rank. But in your current life you do have ranks — in the human world, there must be ranks. But today, in cultivating the Dao, we must understand: the Dao is utterly natural. We must restore what is natural. But to restore what is natural means having no rank — no "you," no "me," no distinctions of form and appearance. Your Teacher worries that your method of cultivation is wrong and you are cultivating with more and more suffering. It is because the method was wrong from the very start. Many people cultivate halfway and then stop, believing the Dao is false, believing the Dao-hall is false. Many people have left. Your Teacher does not want you to continue using this wrong method.

48. Working for the Dao Is Not One Person's Work

辦道不是一個人的事

What conditions are needed for working for the Dao? First, cooperation. Second, pioneering. Third, nurturing. Fourth, caring. Fifth, maintaining. Sixth, unity of standard. Seventh, solidarity. Eighth, focus. Ninth, spirit. Tenth, faith. Between cooperation and solidarity, which requires more people? (Solidarity.) With solidarity, is there not also cooperation? If there is only cooperation without solidarity, it means the number of capable people is relatively small. Is that not so?

"Pioneering" means: have you opened new avenues? Have new Dao-kin come to seek the Dao? Have you held classes? Have you held Dharma assemblies?

"Nurturing" means: are the courses well arranged? Are they engaging? Are you teaching according to the needs of the people? Are you speaking on topics they want to hear? All of this is nurturing.

"Caring" means understanding the feelings of the people and providing guidance accordingly. When you go to counsel and to listen, you will know what the Dao-kin are thinking and what they need. When there is a centripetal force, that is "solidarity."

"Unity of standard" here does not refer to your uniforms looking alike — it means whether your collective level of understanding is sufficiently uniform.

"Focus" — in working for the Dao, focus and attentiveness are different! Have you been focused on the development of the local Dao work?

"Spirit" — is the atmosphere at Dao functions dignified and solemn? If the spirit is strong enough, then even in a small family altar hall, new seekers will feel the solemnity, because everyone is polite and full of spirit. Spirit also means the spirit of service toward all beings. If today a new seeker needs something, I go and help. Perhaps they will be moved by your spirit and feel that the Dao is good, that cultivating the Dao is worthwhile.

"Faith" is the prerequisite condition for accomplishing the previous nine. Cultivating the Dao and working for the Dao requires a certain ease and poise, so you can walk freely. The troubles that burden you must be resolved, so you can put your mind at rest. You must rest a while in order to walk an even longer road.

When I tell you to rest, it does not mean stop cultivating and working for the Dao. Rather, set aside your worries first, arrange your affairs — as long as we have the heart to do well and work well, with faith we can create brilliance.

Today this is the Way of Spiritual Teaching. With these three talents, the Immortals and Buddhas can borrow the physical body to speak with you. This kind of opportunity — who knows what it will become as the days grow long! Perhaps one day the Dao can no longer be transmitted, and the Immortals and Buddhas will no longer descend to the altar. In the future, cultivating the Dao will require everyone to rely on wisdom, to discern for themselves. Deviant paths and crooked ways are plentiful now — false patriarchs, false ancestors, false Maitreyas, a whole parade of them has emerged. Everyone must see clearly and discern wisely. But do not say that because these false patriarchs and false Maitreyas have appeared, it is a bad thing. We need not criticize. We cultivate ourselves. Other sects and schools also have their merits — they also teach people to do good, to cultivate heart and nature. We should not criticize. But we must recognize that the path we walk now is the shortcut — we can quickly arrive home. Why still gaze at those forms and magical arts?

What tests does cultivation bring? Just cultivate yourself. On the road of cultivating and working for the Dao, why must there be tests? Just as in school — if you want to enter a good school, if you want to be promoted, you must take examinations. Only through examinations can your ability be known — whether you use a true heart, a sincere mind. So what tests does cultivating the Dao bring?

49. The Altar Master — Helmsman of the Voyage

壇主推動航行的舵手

Do you have the spirit of taking the initiative, of guiding others, of serving proactively?

Being a new bride entering a household — when you first arrive, do you know what to do? If you do not know the habits of the family, do not know where the firewood, rice, oil, salt, soy sauce, vinegar, and tea are kept — you must find out for yourself! And if you still do not understand? Ask! Everything requires your own initiative, your own exploration. Keep your eyes on the horizon.

You are all, in effect, standards and models set before the people — beacons for all beings. So you must cultivate your character and nature, and moreover, you must let your own radiance shine forth to guide all beings. If you yourself cannot emit light — worse, if you are dark and dim — then you as a beacon are useless.

An altar master must greet people with a smile — and it must be a sincere smile!

As an altar master, do your work diligently. Recognize the principles clearly and act on them quickly. Without action, you will never reach the goal. Without doing, there will never be results.

As the saying goes: "Do not fear being slow — only fear standing still! Do not fear mistakes — only fear not doing." You all fear making mistakes, so you dare not act, afraid of taking the blame. Yet the sage said: "The petty person has no faults; the worthy person has few faults; the sage has many faults." When you come to the Buddha hall, do not hold back from doing things just to protect your reputation, afraid of being scolded for making mistakes and thus losing your drive. If that is how it is, you are chasing the fame of the Dao!

50. Do Not Underestimate the Small Altar Hall at Home

不要看輕家裡的小佛堂

Why do you set up an altar hall at home? For the convenience of guiding beings to the Dao. In ordinary times you can prostrate and worship the Buddha right at home. You can also learn Buddhist etiquette in your own home. Whatever your family name, the home altar bears your family name — think about what a fine thing that is. Your ancestors have basked in this light. Is that not so? If descendants can bring light to their ancestors, then this life has truly been worthwhile. Is that not so? So do not underestimate the small altar hall at home.

In your home altar hall, besides prostrating and worshipping the Buddha, do you also burn incense on time? Think about it — ordinarily your work is so busy, your daily routines so irregular. But ever since you established an altar hall, all your routines have become regular. You must rise early to offer the morning incense even if you went to bed late. When the time comes, you must prepare offerings and tidy the altar hall. All of this is so that you will know what it means to live properly. Is that not so? After establishing the altar hall, besides returning to a regular schedule, you must also be a proper person. Before, your conduct was far too irregular — either leaving early and returning late, or leaving late and returning early. From the moment you established the altar hall, everything began to be reined in, and you began to examine yourself. With the responsibility of being an altar master, you must conduct yourself even more uprightly, even better. You may not be careless. Is that not so?

As an altar master, do you honestly and faithfully perform the morning and evening incense prostrations? Or do you drag yourself out of bed to offer incense? My children — you should have this self-awareness. Do not wait for your seniors to demand it of you. Demand it of yourself. And humility — have all you altar masters achieved it? If you do not practise it in daily life, then the moment you go to guide someone, that person may see through you at once. At that point, where is the Dao? People judge this Dao by what they see in you.

You must cultivate honestly and earnestly. Do every single thing solidly. Even something as small as offering incense must be done on time. Do what ought to be done, honestly. Change the faults that ought to be changed, one by one. Do not aim too high, do not entertain vain fantasies. This is what it means to "recognize principle and cultivate in truth"!

As an altar master, hold to your vow, and in the future you can equally attain the Dao. As for the approach of calamities and tribulations, Heaven has its own plan.

The duties of an altar master: Do you offer the morning and evening incense prostrations on time? Do you express the humility and courtesy of the Dao? Does the Dao dwell within you? Cultivate honestly and recognize principle and practise in truth.

The trials of an altar master: testing whether you guide Dao-kin with sincerity; testing your fire and refinement; testing your preaching; testing your greed; testing your virtue; testing your steadfastness; testing your character; testing your endurance; testing your understanding of principle; testing your true heart; testing your thoughts; testing your forbearance under humiliation; testing your precepts; testing your wisdom; testing your compassion.

51. Fifteen Sentences to Keep You from Ever Getting Angry

15句話讓你永遠不生氣

1. Remember: all appearances are illusory. The world is false. All conditioned dharmas are like dreams, illusions, bubbles, shadows. Recite this several times a day. Do not take anything as real — otherwise the one who suffers the loss is you.

2. When someone loses their temper at you, do not oppose them, do not resist, do not get angry. Endure it. Hold steady. Do not respond. Recite the scriptures more and dedicate the merit to them, that their karma may be cleared and their blessings increased.

3. Remember: fire burns the forest of merit. All merit is destroyed by losing your temper. All dharmas are accomplished through forbearance. You must endure humiliation.

4. Getting angry is punishing yourself with another person's mistakes. Do not be foolish. Do not argue about who is right — arguing about who is right will drive you to death. Say more and you err more. Say less and you err less. Say nothing and you surely do not err!

5. Losing your temper is the karmic cause of hell. Hell is a sea of fire. Do not get angry, lest you fall into hell. Why get angry and go to hell? Do not bring suffering upon yourself. How many people, always losing their temper, end up in the hospital? They ruin their bodies, spend their money, and offend others — how miserable.

6. A single thought of anger opens eighty thousand gates of obstruction. Anger easily ruins things — every kind of misfortune comes at once. If you want things to go smoothly, then speak gently and kindly. Respect others. Be tolerant. Be understanding. Then everything will go smoothly!

7. When others slander you, insult you, or conspire against you, do not resent them — instead, be grateful. They are helping you clear karmic obstacles. Without them, where would you go to clear your karma? Be grateful to them.

8. Do not let emotions control you — you should learn to control your emotions! Do not be a slave to your feelings! And do not let your feelings govern your actions!

9. Do not fixate on what others say, or you will stir your energy and harm your body. Simply do not take it to heart. Your mind should not store other people's rubbish — you should forget it completely! If the criticism fits, correct it. If it does not, take it as encouragement.

10. When others speak harshly, remember three sentences: "It is all right. It will pass. I will become better!"

11. When you are about to get angry, quickly take deep breaths to calm your agitated mind, or distance yourself from the other person. Avoid launching verbal missiles that create opposition and an endless cycle of retaliation!

12. When something troubles you, find a wise friend to talk with or help resolve it. Do not let emotional agitation turn into anger — emotion clouds wisdom, and you will easily do something wrong.

13. Cultivate compassion more. Listen to the scriptures and recite them. The compassionate heart is the Buddha; temper is the devil. Be careful and cautious! Expand your heart's capacity to embrace the other person. As the saying goes: "A great heart, great blessings; a small heart, small blessings."

14. They curse me, they strike me, they wish me ill — if there is a "me," you will suffer. If there is "no me," what can touch you? It is all attachment to this body as the self — a grave, grave error! For when the body dies, you cannot take it with you.

52. The Home Is the Dao-Hall; Household Tasks Are Buddha-Work

家中即道場，家事即佛事

When doing housework or cooking, if every thought carries complaint, dissatisfaction, and anger, then the food will certainly be poisoned, and the family will certainly not be harmonious or happy.

Therefore, treat household tasks as cultivation. Give rise to this good thought: there is no end to the merit one can create. Every profession, every trade can do it. As long as you have a compassionate heart, a bodhi-heart — no matter the time, the place, the task — all of it can become our field of merit-making.

The Dao-hall is right here in your present thought — it contains all your troubles and obstacles. All these troubles and obstacles are your true field of practice.

Where the heart is, that is where the Dao-hall is. No matter where you are, no matter what form it takes — where the heart is, the Dao-hall is. Right here, right now, this very heart.

Not fleeing, not hiding, but joyfully facing everything, fully accepting it. Take up the responsibilities you ought to bear.

Your responsibilities and your work — that is cultivation. The Dao-hall: every trial is your training.

Cultivation and awakening are matters of every single moment. Every moment, return to the awakening within you — that is your true Dao-hall.

Be grateful for every cause and condition — they bring about our immeasurable blessings and wisdom. Beautiful jade hides within rough stone. The lotus rises from the mud. Know that the place of vexation is itself, when understood, the place of awakening.

There is nothing wrong with creating merit — but we must never be attached to it. The Diamond Sutra says: "If a person gives without attachment to appearances, the blessings and virtue are beyond measure."

Giving without form is the supreme giving. We need only act wholeheartedly, without asking about harvest or return. We must not harbour a seeking mind. Let everything follow its natural course — then there will be true merit.

In daily life, there is nowhere that is not cultivation. In the human world, everywhere is a Dao-hall. When the heart holds Buddha-work, merit spreads wide. When every thought is unforgotten, every thought is a vow to serve.

53. Compassionate Instructions to Altar Masters and Lecturers

對壇主講師慈悲之白話訓

My children! You have taken the vow of the altar master, some of you have even established a home altar, and you have walked this path all the way to the present day. Think back on that initial heart — the heart you had when you first took the altar master's vow and set up your altar — and compare it to your heart today. Are they not separated by a vast distance? That heart of burning sincerity you had at the beginning — do you still hold it? Or have you been stopping and starting, advancing and retreating?

The duty of the altar master is to guide and transform all beings, to transmit the Dao lineage, to continue the Dao journey — not merely to hold on to that initial heart and think, "I wanted to establish an altar hall and that is enough." You must understand that the initial heart was a heart of non-action. You must be like a flower, spreading your fragrance, radiating your brilliance, your warmth, your vitality, your heartfelt effort.

Why has the initial heart of the altar master's vow and establishment changed from then to now?

You do not truly understand the altar master's role.
You do not think of Heaven's grace.
You do not appreciate the seniors' painstaking efforts.
You do not mentor the juniors.
You do not shoulder the responsibility of the sacred work.
You do not let go of mundane pursuits.

Has the altar master truly, truly, carefully considered — where does your duty lie? Have you guided even a single one of the nine-six original children to the Dao on Heaven's behalf? Have you first ferried yourself before ferrying others? Or have you only cultivated yourself alone? One who cultivates only the self can never take the first step beyond that self on the path of cultivation — and so you do not clearly understand the altar master's duty.

But my children, if you have a courageous heart — a heart willing to shoulder the burden for Heaven — wisdom will naturally arise, enabling you to overcome every difficulty and dissolve every doubt.

If your realization is deep, that is a blessing for all beings. If your realization is shallow, then all beings will suffer. As the helmsman steering the Dharma ship, if your consciousness, your intentions, your knowledge, your understanding of principle are correct, the influence extends to a vast area. My children, you must not be careless — all the more so as altar masters, for you are the pillars and the best of the Dao, the central pillars of the Dao community. Do you feel gratitude for Heaven's grace?

You must carefully consider your own duties, your time management, your attitude toward those above and below you — has it been properly adjusted? When tasks arise, has your state of mind elevated, turning to right thought and joyful acceptance?

The disturbances and troubles in the Dao-hall exist precisely to help you rise. Are you afraid of trials? Having trials means Heaven considers you a talent — testing whether you truly cultivate in sincerity. Without these trials, tribulations, and tempering, how could you be forged?

Heaven's grace, the seniors' painstaking efforts, the nurturing of the juniors — all of these the altar master must experience and learn.

My children! When your Teacher looks at you, your Teacher cannot bear it — for some of you are foolishly sincere, some are truly sincere, some are utterly sincere. Every sincere thought moves your Teacher!

When your refinement, your experience, your tempering are sufficient, the great responsibility you shoulder can give birth to the great sacred work that follows. This courageous thought, this unwavering resolve toward the Dao — from today, bring it forth again: righteous energy toward the Dao, faith and vows that do not waver. Devote your heart to cultivation and work. Trust the Dao and do not waver. Give your utmost effort and your whole heart. Dedicate yourself to the Dao. Accumulate merit and establish virtue. Be consistent from beginning to end. Fulfil your vows and return to the homeland. Eternally attain your lotus seat.

So the altar master's vow — every moment of every day, tell yourself: does my heart think of all beings? Do I think of all beings? Those who have been in the Dao a long time and consider themselves knowledgeable — the senior elders must all the more hold a humble heart at all times. No matter who the person is — rich or poor, talented or untalented — each one has an ability to serve Heaven. Never look down on anyone.

Every person has wisdom. All the more, you must bring forth your courage. As long as you sincerely guide people to study and learn the Dao's principles, all beings will naturally change their minds and follow you. When they listen to you speak the principles of the Dao, they are not merely listening — they are watching your conviction in the Dao.

The first impression you give a new seeker is your attitude. When you have faith in the Dao, the principles you speak will ring out strong and clear — because your belief in the Dao is unwavering.

A heart that rises and falls is like ocean waves — bobbing up and down, drifting and sinking. Appearances arise from the heart. If you cannot even grasp your own heart, how can you hope to stand on the Dharma King's seat and hold the hearts of all beings? That is impossible. So the spiritual elevation and spiritual training of altar masters and lecturers is essential. When you can endure the grinding and bear the suffering, your Teacher tells you: then you are a true talent of the Dao-hall, a genuine talent.

Without the practice of self-reflection, you will test yourself rather than ferry yourself. To transform others, you must first transform yourself. In stillness, ferry yourself; in action, then you can ferry others. The hearts of all beings are fickle and changeable. If your own heart is not still, you will rise and fall with the hearts of all beings — following the human heart into joy, anger, sorrow, delight, resentment, hatred, and aversion. A person of wisdom can hold their own heart, and understands that the human heart of all beings is fickle and inconstant — and so naturally they are unmoved, their heart still as water. One whose heart is still as water can surely understand Heaven's will and read the times.

Our lecturers often speak of giving, of accumulating merit, of fulfilling vows — these are easy to say. But have you put them into practice? Have you led by example, so that all beings can learn from and emulate you? Your Teacher hopes that all lecturers can rise higher — understand the principles, then make a new vow, truly to ferry all beings, and not merely exercise your lips, speaking the principles and calling it done.

The tempering of time is meant to make us more united — not to make us more divided. Unite and gather into one spirit, strive for Heaven's sacred work. Truly work for Heaven: a heart entirely public, utterly without self-interest.

My children, your hearts must charge bravely forward — hold nothing back. Give your utmost. The demands and constraints of the Dao-hall exist to help you grow in wisdom and avoid creating transgression.

My children, I know your worldly lives are busy. But your Teacher asks: the great vow of "placing the sacred above the mundane" — who among you has not taken it? To place the sacred above the mundane in accord with the Mean, to measure and balance properly — is that hard? It is hard! But if our conscience is clear, it is not so hard. In the process you will certainly endure much affliction — and that is what makes it hard: you must break through. Lecturers must be bold. Break through it. Face it bravely.

Look at the transmitting masters on either side — the road they have walked, have they not been bold? (Bold!) Bold indeed! What storms have they weathered! My children, you too will inevitably face the same tempering. As long as you are a person of true cultivation, you must walk through this passage. Having walked it, your realization will deepen, and the principles you speak will truly enter the hearts of others. Otherwise, without realization, the principles you speak are merely superficial — reciting from the book.

54. Why Have You Come to This World?

為什麼來到這個人世間？

Why have you come to this world? What is your purpose? What is your responsibility? Do you know where you will go in the future? How will you get there? And when you arrive, what will you do?

In your time on this earth, what will you do? Are you certain? All the causes and conditions have created the person you are today — these are your conditions.

You may be very wealthy. You may be very poor. Your parents may have been very good to you. You may be an orphan. These are all conditions of your environment.

But they do not determine whether you will become a good person or a bad person. The past has created the you of today — but what about the you of tomorrow?

Principles are not just spoken by the mouth. They must be understood with heart and spirit. Speaking the principles is not a matter of hearing them on one side and speaking them on the other — you must "speak them with your life."

Are you willing to listen with your true sincerity? Can you? Do you believe? Are you willing? Will you truly do it?

We are waiting for your proof — proof that you truly believe; proof that you truly can do it; proof that you truly are willing.

Who is watching? Heaven is watching. Earth is watching. Your own conscience and original nature are watching.

Will you come and cultivate the Dao? Will you? Will you come and study the Dao? Will you? Will you come and shoulder the burden? Will you? Will you come and practise the Dao? Will you?

Like a little boat sitting in the river, rocking without rest — if you can go everywhere to ferry those with affinity, that is good enough. Like the old fisherman at the river's edge — the ones swimming back and forth in the bitter sea are all beings!

Do you want to become the master of Heaven and Earth? Free and at ease, Heaven vast and Earth wide, roaming wherever you please! Open the window of your heart — the world is limitlessly vast.

Remember the bond between Teacher and disciple. And remember, even more, the deep bond of the Dao: "The Dao does not distance itself from people — it is people who distance themselves from it!"

What your Teacher just said — does it contain principle or not? There is principle within it — the question is whether you can understand.

55. The Five Virtues and Five Graces of a Worker

辦事員要具備五德五美

The Five Virtues: Warmth, Goodness, Reverence, Frugality, Deference.

1. Warmth — Warmth means harmony, generosity, pure goodness, and gentle disposition. A loyal and harmonious heart, feet firmly on the ground, treating others with sincerity. Warmth and harmony are most precious.

2. Goodness — Goodness means an upright conscience, following Heaven's Way. Being harmonious with others, choosing the good and following it. "Better to take by the straight path than to seek by the crooked."

3. Reverence — Reverence means solemn respect. Respecting and honouring yourself, carrying yourself with dignity and self-love, showing respect to your elders.

4. Frugality — Frugality means restraint. Great wealth comes from Heaven; modest wealth comes from thrift. Rich without arrogance, poor without flattery. Act according to your position. Restrain waste. Accumulate merit and fulfil vows — and you can move Heaven itself.

5. Deference — Deference means humility. In relationships, show mutual understanding. In community, show mutual yielding. Let deference begin with yourself. In all things, yield with courtesy. The noble person does not contend — and when they do contend, they contend as a noble person. When duty calls, however, do not defer.

The Five Graces:

1. Generous without wasteful — Bestow kindness upon others, help them through difficulties, yet do not waste yourself.

2. Industrious without resentful — Repay your debts of gratitude and fulfil your vows. Repay the nurturing kindness of Heaven, Earth, and parents, and the teaching grace of your mentors. Proclaim Heaven's true principles on its behalf. Help accomplish the great work of gathering the harvest. These are duties as natural as Heaven and Earth.

3. Desiring without greedy — Though everyone has preferences, do not let greed arise. Seek benevolence and obtain benevolence. Hold to the centre and the proper measure.

4. Dignified without arrogant — Rich yet fond of propriety. Poor without flattery. Rich without arrogance. Treating all equally, great and small alike, never daring to be negligent.

5. Commanding without fierce — The noble person carries himself with gravity, straightening his garments, maintaining a dignified appearance. He does not dare to be frivolous or expose himself carelessly. Others see his upright and dignified bearing and sense his commanding presence. But his heart is kind and benevolent — he treats others with simple goodness, not with ferocity.

The Five "Must Nots":

Do not be self-opinionated or self-righteous — follow true principle, accord with the Way's purpose.

Do not be self-important or boastful — be humble and steady, attend to the fundamentals.

Do not be proud or arrogant — lower your heart and humble your spirit, emulate the worthy elders.

Do not be self-confident to the point of complacency — fullness invites loss; always maintain a heart of insufficiency toward virtue.

Do not give up on yourself or abandon yourself — vow unto death to walk the broad bright road forward.

56. Workers Must Have Vow-Power and Mission

辦事人員要有願力和使命

What tests does cultivating the Dao bring? Just cultivate yourself. On the road of cultivating and working for the Dao, why must there be tests? Just as in school — if you want to enter a good school, if you want to be promoted, you must take examinations. Only through examinations can your ability be known — whether you use a true heart, a sincere mind. So what tests does cultivating the Dao bring? The Dao is in daily life. Cultivation begins with the ordinary. Cultivate this heart of yours. Do not let it swing too wildly. Do not let desires grow too heavy. Do not let your temper rise too high. Change your faults, shed your bad habits. Cultivate yourself. Be honest and earnest. When it is time to sleep, sleep with a focused mind — do not think of this and that. Think too much and you will not sleep. If you fall ill, whom do you blame? Blame yourself! When we eat, do not eat to complete fullness — just as in all matters, we should always leave some margin. Leave margin for yourself, and leave margin for others. Is that not so? Leave margin in your words. Leave margin in your deeds. Why? At New Year you love to say, "May there be abundance year after year." Why abundance? Is it not like savings that never run out? In our cultivation of the Dao, we must accumulate merit and cultivate inner virtue. Today, if you spare someone, tomorrow someone will treat you the same. Is that not so? If today you speak too harshly to others, if today your actions are too extreme, there will be consequences. Is that not cause and effect?

We cultivate the Dao and cultivate the heart. So many people living together — each has their own personality, each grew up in a different environment, some even speak different languages. What we cultivate in ourselves is how to be smooth and harmonious in getting along with others. How to do things properly. How to find satisfaction. With so many people, how do you manage? You cannot always think you alone are right and everyone else is wrong. You must think about what your Teacher has said: we cultivate the Dao to change our own temper and faults. Where we do not understand, we must be able to accept others' counsel. The old saying goes: "Faithful advice grates upon the ear." When others offer you honest counsel, accept it. Ask yourself: have I really done well? If I have not, then I will change. The ancient sages and worthies — which among them did not change? They changed and changed until no flaws remained, and only then did they become sages and worthies, Immortals and Buddhas. You must cultivate yourselves. Learn the spirit of the Immortals and Buddhas. Learn from your Teacher. Learn to be a little Ji Gong. Change slowly, drop by drop, from the smallest things. As long as you are willing to change, Heaven will never look down upon you.

When the Immortals and Buddhas do not descend, you become lax in your duties — lax in your duties is itself a failing. Workers must be vigilant and solemn. Everything you do represents the Immortals and Buddhas. Everything you do represents the Dao. Any failing will bring shame upon the Immortals and Buddhas, shame upon the Dao-hall.

57. Workers Must Learn All-Round

辦事人員要全方位的學習

Workers must have experience. You must try everything, be able to solve everything, know every point of etiquette — fully capable, fully competent.

A fully capable worker can achieve great things from a humble position. Do not think that those who achieve merit always stand at the front. Without those behind them pushing, how would there be anyone at the front? All right and wrong, all trials, all good and evil, all correct and incorrect — Heaven itself sees and discerns to the finest detail.

When you are hurt, when your heart aches, what use is blaming Heaven and others? Does it solve anything? Open the chambers of your heart. Think about the virtue of Heaven. How many people point at the sky and curse Heaven for being heartless, unfair — has Heaven ever struck them with a thunderbolt? (No.) Then why do you fuss so much? Are you not supposed to model yourself on Heaven and Earth? Heaven's virtue is such — have you learned it? No matter how others curse, they curse only the body, the false shell. They cannot curse the true master. What are you angry about? What are you calculating? What are you grieving over? Once you think it through, is it not all right?

People live for a single breath of pride. If that breath of pride cannot be won, they are dissatisfied. Then their heavenly principle and human heart go to war: the heavenly principle says, "Let it go." The human heart says, "How can this be! They insulted my dignity — this cannot stand!" The war between heavenly principle and the human heart is exhausting. "Thunder and lightning from Heaven" — this is what that means. Every situation requires a different approach. Whether or not you handle it perfectly is what matters most.

If it is handled well, people say you did well. If not, people say you lack experience. So seek experience. In the process of gaining experience, there will be successes and mistakes. To learn from mistakes — that is truly remarkable.

Do not fear failure. Do not fear setbacks. Even less, fear trials. Without these, where would achievement and success come from? Among the ancient sages, Immortals, and Buddhas — which one never stumbled? They all stumbled and stood up again. That is why they are sages, Immortals, and Buddhas.

Everyone carries much bitterness, many questions, many pains. These sorrows, pains, and questions must be answered by yourself. Opportunities must be sought by yourself. Goals must be pursued by yourself. Do you understand? If you have a question and you do not walk, do not ask, do not think — the question will forever remain a question. It will never change and will still be a question. This is not some great problem — it is simply a matter of "each person cultivates, each person attains."

Your duty is to transform those around you. Transformation has many methods. Take the Dharma Lord Guan — he is harsh because he hates to see iron that will not become steel, and he wants to discipline everyone. The Ancient Buddha of the Southern Sea, on the other hand, uses gentle and tender words to move the chambers of the heart. Your Teacher uses a mix of firm and soft. If you are not moved, well, your Teacher can do nothing about it. But the method you should learn is not your Teacher's — you should learn the Ancient Buddha's approach. Because you are human beings, and human beings moving other human beings cannot be too harsh. Though you may have extraordinary aspirations, the people you face are ordinary. So your tone must be kind, your heart must be sincere, your will must be firm — and only then will others accept you.

My children, do what ought to be done. Do not do what ought not. If you know it is wrong and do it anyway — that is impermissible. If you do this thing now, you will never be able to hold your head up before others, never have the face to see your parents, never have the face to see your Teacher. Because your heart will be uneasy. So if you know it is wrong, do not do it. A person must live openly and uprightly, must walk with head held high and chest out. Choose the good and hold to it with resolve. What is good, we do. What is not good — nothing could make us touch it. This integrity, this discipline, must never be abandoned.

58. Tongyi Temple — Altar Master and Lecturer Advanced Class

同義宮壇主講師精進班

Republic of China Year 101 (2012), Renchen year, sixth month twenty-fourth day of the national calendar, fifth month sixth day of the lunar calendar. Altar Master and Lecturer Advanced Class. Fayi Tongyi Temple.

Respectfully inviting the Immortals and Buddhas to descend with compassionate instruction.

For your own life, establish a goal.
For all the myriad beings, establish a model.
In the rolling dust of the red world, light a lamp.
On the vast and bitter sea, pilot a vessel of salvation.

I am
your Teacher Ji Gong. By
the Mother's command, I come to Tongyi Temple. I bow before
the Imperial Mother. My children — are you all well?

My children — what class is this today? (Altar Master and Lecturer Advanced Class.) Today we open an advanced class for altar masters and lecturers. Have you been advancing in your daily life? Have you been diligent? Do you have goals for your cultivation and Dao-work? What are they? You should spend more time at the Buddha hall helping out. Bring your whole family to cultivate and work for the Dao — is that not good?

Do you know the duties of an altar master and lecturer? Your Teacher has a question for you. From the beginning of the year until now, those who have guided someone to seek the Dao, please raise your hand. Is it even half of you? Has it been a long time since you guided anyone? Because your social circle is too narrow, you do not know many people? In truth, you must actively go out and form connections with all beings!

If today you were a salesperson for a company, would you not aggressively visit clients in order to build your performance? Because you want to earn money! Well, in cultivating and working for the Dao — your Teacher has not asked you to drop everything at home. But you also must not make no progress in the sacred work. Is that not right?

So in this altar master and lecturer class, everyone must think: "As an altar master, as a lecturer — have I established a goal for my life? Have I set a model for all beings?" Besides going outward to guide beings, have you transformed the beings within? Have you changed your temper and faults? Some say they have, but your Teacher has said before: do not take only one tiny step per year! You can walk a little faster, make bigger strides of progress!

When there is worldly profit to be gained, we are all very eager to pursue it. "Look, this thing is really good — do you want to try it? It has these benefits." But toward the Dao, do we have this same fervour? It seems rather lacking! Everyone likes money, and it is indeed necessary in daily life. But accumulating merit and fulfilling vows is exactly the same. Your Teacher tells you again and again: while your body is strong and healthy, walk a little faster. While you can cultivate and work, do not delay the opportunity. All right?

Your Teacher often reminds everyone that natural disasters and human calamities are many. The most basic way to avoid misfortune and invite blessings is to actively strive to do good and accumulate virtue. And the most basic place we accumulate good and virtue is in the home — how well do you get along with your family?

When you come to the Buddha hall and see the Dao-kin, you bow and greet them. At home, do you get along with your family harmoniously? In truth, the home is the real Dao-hall. Many people, once they get home, take off their uniform, put aside the title of lecturer, put aside the name of altar master — and forget that they are cultivators of the Dao.

If you can change your temper, your destiny will surely improve. Changing temper and faults costs no money! So accumulating merit and fulfilling vows is not about bringing large sums to donate. Our basic duty is this: when there are classes, everyone supports and attends together. In the Buddha hall, do not act like a guest, and do not act like a new seeker who expects to be waited on. Be proactive. When you see fruit sitting there that no one takes, will you take some? If nobody eats it, it will go to waste! When you see work sitting there, will you pick it up and do it? The same principle — treat the Buddha hall as your own home. When there are offerings and it is time to eat, everyone eats together. When there is work, do not wait for someone to call you. Accumulating merit and fulfilling vows is all about doing it on your own initiative. For instance, after a meal, everyone should help clear the dishes and tidy the table. After eating, if you just get up and leave — who do you expect to clean up?

At home, do the men leave everything for the women? Or do the women eat and leave everything for the husband? It should not be that way! Should you not all help each other, cooperate? The Dao-hall is our home — all the more reason to bring this attitude to working for the Dao.

If we cultivate well — harmoniously, without temper, with completeness — only then can we move all beings. If we cultivate fiercely, full of personality and fire — can that move anyone? Is it not very hard? Perhaps when you first meet, things seem fine. But after long acquaintance, things may not be so good. Is that not so? Cultivation is a long, long road. Guiding beings is not just inviting them to seek the Dao and being done — we also hope that after seeking the Dao, they will come to the Dharma assembly, attend the advanced classes, participate in the Dao-work, and eventually, like us, devote their hearts, go out and guide all beings. Is that not so? We must lead by example.

Today your Teacher wants to give everyone a concept: toward the people in your family, you must cherish the affinity. That you can live under the same roof is a blessing accumulated over countless lives. Whether parents and children, husband and wife, brothers and sisters, sisters-in-law — cherish the affinity. Good human relationships lead to good affinities. Good affinities lead to Buddha-affinities. With many good affinities and many good Buddha-affinities, you can enjoy abundant blessings.

If you do not get along with your husband, will he drive you? If you always scold your wife, will she want to cook for you? Do you understand this principle? So we must make our relationships good in order to enjoy incomparable happiness.

Happiness does not mean earning a lot of money. Family harmony — is that not happiness? Everyone safe and sound, joyful and together, supporting each other, cultivating and working for the Dao together, advancing together, escaping the suffering of the six paths of rebirth together — is that not happiness? So make the effort! If your temper is always bad, you must change it, you must restrain it. Many people say: "Teacher! When the temper comes, I cannot hold it! I cannot contain it! What do I do?"

Do not frequently eat processed foods or acidic foods. The less turbid energy inside, the fewer obstacles. Do you understand? Regarding diet — your Teacher has been saying for years now, do not eat imitation meat products. All those processed things — watch out! They contain too many bad additives that harm the body. When the body is not well, the emotions naturally go bad. When the body is not well, there is no vitality for helping with the work. Is that not so?

Do you remember, years ago, when your Teacher told you not to drink commercial beverages? Then the plasticizer scandal broke out and everyone panicked, wondering whether they had drunk any! Why did your Teacher tell you not to eat imitation meat? The additives inside are harmful to the body. If your body is not well, your emotions will not be well. It is not worth it — wasting your essence, energy, and spirit without gaining any merit, and creating karma on top of it. Things that do not concern us — do not listen to them, do not discuss them. The more you listen, the more you want to talk. The more you talk, the more verbal karma you create.

Your Teacher keeps reminding everyone to do deep breathing exercises. Can you do deep breathing? Your Teacher taught this before. When we breathe deeply, our entire being becomes more peaceful, our energy more abundant, our body healthier. Try to draw the breath down to the abdomen and then slowly release it. Whenever you have time, do it. Did your Teacher not ask everyone to do thirty-six repetitions morning and evening? Some of you have been doing it — your Teacher knows. Those who do it can feel their body becoming lighter and more relaxed.

Every accomplishment requires hard work. Nobody succeeds easily. You say someone is lucky — but that is merit they accumulated over countless past lives. In this world, even worldly success requires great effort. If we want to become Buddhas, to attain accomplishment in the sacred work — of course we must also work very hard.

Your Teacher assigns you (a certain lecturer) a task: remember this. You must bring out all the scripture-reading volunteers to attend the Heart-Method of Nature and Principle classes. Arrange your own time. When you have the opportunity, invite everyone to come back. Tell them your Teacher said so. Many people participate in the scripture-reading group but do not attend the Heart-Method classes — they will all regret it later. Your Teacher affirms that you run the scripture-reading group very well, but your Teacher feels it is still not enough. Bring the volunteers back. Invite them. Use your wisdom well.

If your temper is constantly out of control, you must exercise more, go walking — burn off the bad energy. When you come back, you will feel very comfortable, and comfortable means you will not lose your temper carelessly.

Who among you has been attending class? Who has not? You yourselves keep count. Do not make your Teacher keep inviting you. You are being quite grand! Three invitations, four invitations, and still you will not come — your airs grow larger and larger! If you want to make amends, you must not only come yourself, but bring others too. Otherwise, your Teacher will stop paying attention to you — and your Teacher means it!

Everyone, adjust your temper. Do not just sit watching television. Do not keep eating snacks. Do not let snacking become a habit. Snacking is not good! Later your body will bear a heavy burden, and it creates many negative emotional effects — it is simply not worth it.

All of you — take care of your bodies. Every one of you is the same. When your body is healthy and you are willing to cultivate and work diligently, your Teacher is happy. When your body falls ill, your Teacher worries about you. Especially when you retreat from the Dao, when you lose your temper — your nine generations of ancestors are weeping! Do you know that? And what is even worse — when you gossip, you claim you want to bring glory to your ancestors! You are bringing shame upon them!

Do not gossip about others' affairs. If there is something to discuss, discuss it properly. Do not always be on the phone — nowadays long-distance calls are cheap, and you talk and talk endlessly. Is that good? No, it is not. Important matters, discuss briefly. Save more time to observe your own inner heart. Save more time to cultivate your own nature. Do you understand? Do you want to improve? Do not let your Teacher say it every time, and then you forget after your Teacher leaves. Your Teacher hopes that every time we meet, there is growth to see, progress to see. Of course, your Teacher said just now, many of you have made progress — only the pace is a bit slow!

The times are changing so fast. Disasters come so frequently. Must our pace of cultivation not be even faster, in order to escape these calamities? Do you understand?

Do not dawdle! The Heart-Method of Nature and Principle class meets once a week. Yet you come here and fall asleep! Go home and spend some time studying it. The same goes for the advanced classes — go home and review.

Your Teacher requires that the regular "Heart-Method of Nature and Principle" — you should be listening every single day. When the day comes that your breath stops, you will be grateful to yourself for understanding so many principles. You will be deeply grateful for the good fortune of hearing such wonderful teachings. By September twenty-sixth it will be three full years, correct? Your Teacher says: during these three years, do not hold large events. For the Great Virtue True Lord's anniversary, focus on forming connections, that is all. Do not make it extravagant. Do not pour too much energy into the event. Do you understand? Put your energy into practice, into cultivation.

Make time to exercise. Do not stay at home every day. Staying at home does not mean you are diligently studying every day — there is also a lot of daydreaming. Give yourself time to go out and walk. Your body will be healthy, you will have spirit and vitality to study the principles.

Next — your Teacher has three more years. The first phase ends this September. Then we advance to the second phase. Tell those who have not attended class: seize the moment, catch up quickly, do not be absent anymore. There are many things your Teacher can only hint at. You must ponder them yourselves, put them into practice. When you are doing it, when you are putting in the effort, when you are progressing, you will naturally be filled with Dharma-joy. Do you understand?

Words end here. Those who can put them into action are blessed people. If you hear and do not act, then "the Dao" is not yours. Do you understand? Work hard! Your Teacher is always by your side, helping you. The more tranquil and sincere you are, the more selfless and public-minded, the more willing to give — the greater the Immortals' and Buddhas' helping power becomes. Do you understand? If you understand, then good. Goodbye.

59. What Heaven Commands Is Called Nature; Following Nature Is Called the Dao

天命之謂性　率性之謂道

Since ancient times, the Heavenly Way has been transmitted from teacher to teacher, never severed. It always passes to the one who has the Dao, always attained by the one without contrivance. Those who have received the Dao — who have had their gate opened by the Enlightened Teacher — need only cast out the delusions of the inner heart, practise outwardly the heavenly virtue that their original nature received, benefit the human community, and proclaim the Dao on Heaven's behalf. Then the golden thread remains connected.

On the other hand, if one's inner desires are impure and one's outer conduct is selfish, then even though one may dwell in the Enlightened Teacher's very presence, one is still not of the golden thread. Do you understand? The sudden method of cultivating the Dao emphasizes the formless cultivation of elevating heart and nature — the great Way. It is not about visible forms and rituals. Non-action is the Way of transcending birth and death. Having form and appearance is merely the karma of blessed rewards. If this principle is clearly understood, why ask about the golden thread?

The Dao has always been utterly ordinary, utterly natural — with nothing strange or bizarre about it. We do not discuss heavenly secrets, nor do we seek supernatural powers or spirit-communication. These are not the true Way. They fall into deviant and side-door practices. At this time, we also do not seek heart-communication or spirit-communication — spirit-communication prevents you from attaining clarity. Do you understand? In the future, those who can communicate with spirits will be many, many indeed. So, my children, if your minds are still unsettled, if you still delight in watching strange phenomena, or the arts, currents, movements, and stillnesses — it is truly worrisome!

With this borrowed body on the spirit-altar — alas, my children are entranced by this borrowed appearance. I hope my children can understand: the day will come when this appearance can no longer be seen. When that time comes, when there are no more manifestations — my children, what will you rely upon? If you do not study the principles now, if you do not "recognize principle and cultivate accordingly," if you do not take true principle as your Enlightened Teacher — then it is very easy to become lost and fall.

My children must also recognize clearly: when you prostrate and worship, what are you worshipping? You are worshipping your own nature. Your own nature is the Buddha. Where do you seek the true Buddha? Your own nature is the Buddha. You yourself are the bodhisattva. Do you still need to go everywhere seeking Buddhas and bodhisattvas? If you recognize this clearly, then after ten years you are still cultivating. After twenty years, you are still cultivating. If you live to a hundred, you are still cultivating.

The eighteen lineage branches share the same Heavenly Way. Do not harbour a discriminating mind. They are all equally Heaven's Dao. The Dao does not divide — only people divide themselves. Everyone has committed this error. The Buddhist Rules must be observed, but one must also be lively and flexible. Do not be hidebound. All nine-six original Buddha-children — do not think that those from other branches are not of the Dao. You are all brothers and sisters, like passengers on the same Dharma ship. The ship is about to sail — it sails to rescue from birth and death. At such a time, are you still dividing? My children, perhaps you should think about whether you yourself are sitting firmly.

My children — it is time now to gather in your scattered hearts and settle down. The outer world is full of turmoil. External circumstances and conditions always interfere. But as long as you rely on this one original heart, you can shut out everything, push through everything, let go of everything. Ten thousand dharmas arise from the inner heart, and by the inner heart they are extinguished. Now is the time for everyone to awaken the wisdom of your own nature and ferry yourselves. You must remember: your own nature must ferry itself. The seeds of birth-and-death rebirth must be severed by yourself. On the road of birth and death, only by shattering ignorance — and not by seeking gods outside yourself.

If on the path of cultivation your inner heart clings to merit and appearances, you have already departed onto an outer way, departed from the Dao. This is not the original purpose that your Teacher transmitted. Your Teacher, in form and formlessness, is always with you.

Your Teacher only fears that in the process of working for the Dao, you will bind yourselves up. Remember: the more you work, the more open you should become. The more you work, the more you should grow. That is as it should be.

The inner faults must be quickly swept clean — this is the urgent matter of the hour. The time of the great gathering is approaching. Helping all beings is giving others an assisting condition — but in the same moment, do not forget to give yourself an opportunity. What the great Way teaches and transmits today is for everyone to cultivate on their own, to verify on their own. But what method can help everyone awaken?

The Dao has always been attainable only in the act of letting go. My children — what have you let go of? Have you not all been picking up stones and stuffing them into your bundle? Quickly put down the things you want. Use every method — non-action, non-intention. Act without intention. Practise without contrivance. You must "give rise to a heart that dwells nowhere"! You want to ferry all beings, you want to bring the younger students to completion — with what kind of heart do you do this? A heart of benevolence? Or a heart attached to the appearance of merit? Are you doing it for the sake of becoming a Buddha in the future, or for the sake of returning to Heaven? If so, you are greatly, greatly mistaken.

Heaven is not obtained through pursuit. When we seek, we lose. As the saying goes: "When light comes, the dark departs." Do you understand? Worldly people pursue fame and profit. Cultivators pursue liberation. Both involve seeking and losing. Because where there is seeking, there is opposition within the heart, and discrimination arises — and this discriminating mind is itself the seed of birth-and-death rebirth!

Heaven is not built in some upper realm, or attainable only after a hundred years have passed. It is whether, in this present moment, you can turn your thought. If every moment you think of all beings, if every moment you forget yourself for the sake of others — then Heaven appears right now.

The world is always bitter, empty, impermanent. See through everything. Do not cling to self, do not cling to dharma. When adversity arises, hold gratitude in your heart — for this is an opportunity to elevate yourself, a ladder to ascend to Heaven. Though it is hard, hard, hard — you must do it. "To transcend all things, you must first transcend yourself." A valley-like emptiness can hold others. Humility brings you close to the Dao.

When the inner heart encounters the outer world, you must "gather the heart and carefully guard the single thought." Do not let it become two thoughts, and do not let conceptual thinking arise. Conceptual thinking departs from the Mean. The heart falls into conditioned action and oppositional dharma. Maintain a pure and natural heart. In other words: cultivate honestly and sincerely.

Since ancient times, the Dao has been woven into daily life. Honestly eat. Honestly sleep. Honestly walk. Honestly preach the Dao. Honestly listen to the teachings. And so on.

Sit with the bearing of sitting. Walk with the bearing of walking. Without dreams, without appearances, without self — then you draw near to the Dao.

No matter how the world may change in the future, no matter how the environment may shift — cooperation, unity of heart, solidarity, and compassion are the conditions for returning home. Whatever the matter, you need not pray before the Buddha. Seek from yourself. Seek from true principle. Let your conscience connect to true principle, and take the heart-method as the foundation. Then you are on the right path.

60. Sin and Blessing Are Originally Empty — Do Faults and Temper Need "Correcting"?

罪福本空，毛病脾氣需要「改」嗎？

Every person must let their heavenly principle and conscience be the master. For instance, our heavenly principle and conscience are one — but we all have many friends. Among these friends, there are greedy ones and loving ones, bad ones and good ones. A friend you dislike — you want to hurry up and shake them off, see if you can drive them away. But we cannot do this. Though we may not like this friend, we can use their bad qualities to remind ourselves: "That is what makes people dislike them — I must not be like that!" We must always use this to warn ourselves. So the friends who are not good are actually our truly good friends. And there is one more thing, most important: if we ourselves stand upright, we have the power to influence them — to turn their bad into good.

Good. Now we have this heavenly principle and conscience — very kind, very peaceful, very happy. But unwholesome thoughts also come in. When unwholesome thoughts enter, we must resolve them, settle them properly — not box them up and throw them out.

The Dao is utterly natural. That we have unwholesome thoughts is also utterly natural. They arise not because we deliberately summon them, not because we want them — they simply emerge naturally. This natural emergence IS "the Dao." When counselling others to cultivate, we cannot tell them to change this and change that. You must not speak this way. If you do, all beings will become confused. Which one of them is a Buddha? Every person will lose confidence in cultivating. "We have committed a mountain of sins — where do we even begin? We might as well not cultivate at all!" Is that not so?

When we preach the Dharma, when we are guiding all beings, we must regard each one as a Buddha — not as "a sentient being." Since they are all Buddhas, they are all good. Though we understand they have many sins and faults, those faults are all the natural confusion of beings. Since they are naturally confused, they can also naturally disappear.

Our faults and bad habits were accumulated little by little from childhood to the present — just like our bodies, which were tiny when we were small and have grown to this size. Our faults and bad habits also grew from a tiny seed to their current size. If you deliberately try to hack them off or forcibly correct them — is that possible? If you force yourself to change, you will suffer. Is cultivating the Dao painful? But in truth, cultivating the Dao is very joyful. You are simply using the wrong method. We originally had none of these faults and bad habits. Is that not so? Originally there were none! Why do you insist on clutching them? Walking, you clutch a stone. Sitting, you clutch a stone. Even sleeping, you clutch a stone. Is that not exhausting? Put it down. Will you? Throw it away. Will you? Stop clutching it and refusing to let go. All right? Is that not lighter?

This physical body originally does not suffer. It is the master within who suffers! If your master does not suffer, the body does not suffer. Is that not so? Our body is in this world — and because our master does not know how to use this house, sometimes we crash it, sometimes we kick it and break it. So it falls ill. Does it not?

When our body breaks down, you never think: "Perhaps our master does not know how to use it." It was a perfectly good house — why did it break? Because our master does not know how to use it. You must trace it back to the source. For instance, at what age did we acquire a bad habit, and keep nurturing it until it became second nature? Once it becomes second nature, you no longer regard it as bad. You feel it is good. And it grows until, as an adult, the ailment becomes more and more severe.

Human faults and bad habits exist everywhere — not just in tobacco and alcohol. What your Teacher truly wants to say today is: you have unwholesome thoughts, and you have wholesome thoughts — both are utterly natural. So cultivation is not suppression, not damming up, but guiding and channelling. Naturally and gradually dissolving them. Using certain methods to unravel them. If we teach the principles in this natural way, then everyone will gladly come to cultivate.

Look — if you hear a lecturer say, "We have such-and-such bad hearts, and we must change them" — at first you can accept it, and you think, "I truly do have bad qualities." But after hearing it too long, you will think: "Forget it — I might as well stop cultivating. I am not a perfect person. My faults are piled as high as a mountain. I might as well not bother changing."

So preaching the Dao must change its approach. Guiding beings must be tailored to the individual — not one-size-fits-all. Where are these "beings"? What does "all beings" mean? Myriad thoughts arising in crowds — that is "all beings." Is it not that you are one master facing many friends, and all of those are "all beings"? But when you guide them to completion, they all become Buddhas — and there is no more distinction.

Faults and bad habits — everyone has them. We do not need to "correct" them — they will naturally disappear on their own. Why? Do you know? Because you have understood. You have suddenly, in one instant, awakened: we have a wondrous and luminous original nature. This nature is supremely radiant, supremely good. Since it is so radiant, since you have already awakened to this — from where do faults and bad habits come? Why would you need to "correct" them? Do you understand? Do you still want to keep "correcting"? The truly difficult practice of cultivating the Dao is simply this: our master must stay at home and not wander about. That is all.

So why do we say "the master of the household"? If this master of the household cannot take charge of the household, can you guarantee there will be no chaos? Is that not so? From daily life, understand that this little infinite has a master of the household. In your daily dealings with brothers and sisters, with parents — it is just like our master in this house, with family members, with acquaintances and strangers, with many, many friends. Among all these friends coming and going, the master still knows: "I am the master, you are the guest." You will not, because your friends come and go, forget you are the master and treat them as the master instead. That would certainly not work.

From this you can understand: our master, our heavenly principle and conscience, faces all these distracting thoughts. If these distracting thoughts cannot disturb you, then you have succeeded. Is that not so? Can you do it? It is very simple. Your own master must take charge and be settled — then you need not fear the myriad thoughts arising in crowds.

What is "assimilation"? You must assimilate others, not be assimilated by them. Our true master must assimilate all the myriad arising thoughts — that is what it means to "ferry all the beings under Heaven." If you spend all day running outward, ferrying these physical bodies of form and appearance — you all live together and already have so much pain, so much dissatisfaction. Can you really call that ferrying people? Then what kind of Dao are you cultivating? Is that not so?

So your Teacher hopes you will change your concept of cultivation. When will you be able to ferry all the "beings under Heaven" within your own body? If your master can take charge, then when you give a command, they will naturally follow. This is the true practice of cultivating the Dao. You need not use your mouth to speak, need not use actions to demonstrate — they will naturally submit. Because you are a true master.

If you can truly do this, then when you go outward to ferry the myriad beings who carry physical bodies, it becomes even easier. But if our true master cannot take charge, then others will "abduct the emperor to command the nobles" — and all the orders will be issued by whom? By the treacherous minister! Do you want your friends to become treacherous ministers? If you are controlled by them, then you are no different from the ordinary worldly people who do not know to cultivate. They do not know to cultivate, so they are controlled by their own distracting thoughts. But we — we now know to cultivate. We need not be controlled. We can control them. Is that not so? That is precisely the difference.

Now — does this give you a better impression of cultivating the Dao? Is it easy to cultivate? If it is easy, then cultivate! Do not cultivate halfway, lose your master, and then say the Dao is false. If the Dao is false, then you too are false! If the Dao is true, then you too are true. Do not divide it in two — it is all one. But it can be applied. A watermelon can be cut into many slices — ten people can eat from it, or twenty. By the same principle, our Dao is only one, undivided. But in application, it can be applied very broadly. It all depends on whether you know how to use it. Do you understand?

Some people's master has left entirely, or the master keeps drifting in and out. When your master is not at home, you become a little crazy. Do you understand? So whether your master is at home or not, whether your heart is truly cultivated — anyone with eyes can tell in a glance. This cannot be faked. So whether one truly cultivates or not is immediately apparent. Our faces may be ugly or beautiful — that is how we were born. Our bodies are shaped as they are and cannot be changed. But what CAN be changed is your bearing. How will your bearing change? Your master must come home and change it. The master must come home and put things in order!

61. Seeking the Dao Is a Very Important Proof for Returning to Heaven

求道是往後回天，很重要的證明

The proxy gods of the atmospheric heaven — when they were in the world, they cultivated so well that though they have not yet become Buddhas, the Imperial Mother has graciously allowed them to serve in temples as deities, that the faithful may come to worship them.

The atmospheric gods cultivated very well during their lifetimes. But because they had not yet sought the Dao, and some had not yet taken the vow of vegetarianism, they cannot become Buddhas and return to the Principle Heaven. And my children — that you can come so smoothly to the Buddha hall to cultivate, the local atmospheric gods and the Earth God have helped you greatly, helping you arrive smoothly at the Buddha hall to hear the teachings and perform the gift of fearlessness.

When you come to the Buddha hall, whether to attend class or to participate in a Dharma assembly, Heaven also arranges for many local atmospheric gods to come and listen. They hear much Dao-principle, and in the future they too will have the opportunity to seek the Dao.

"Seeking the Dao is, for your future return to Heaven, a very important proof, a very important evidence." If any of you here have not yet sought the Dao, or your family members have not yet sought the Dao, please bring them to the Buddha hall to seek the Dao as soon as possible.

The Buddha, when he was in the world, also sought the Dao from a teacher. It is only because, in earlier times, the great Way had not yet been widely transmitted that the process of the Buddha's seeking the Dao was not recorded. You will not find it in the scriptures. Do you understand?

62. The Education of the Buddha Hall Must Be Spread by Everyone

佛堂的教育要靠大家來發揚光大

In the Dao-hall there is no restriction on diplomas — but in the Dao-hall, not only is knowledge high, but character is also a cut above. Everyone here is a good person — that is why you are together. And because of this, cultivators of the Dao will not turn bad. Even children will not turn bad — they become even more well-behaved, and at home they are even more filial to their parents.

What the Buddha hall teaches is entirely the bonds of human relationships and moral principles — things everyone should know. And the scriptures are meant to awaken the heart and spirit. We hope that we do not become confused, do not deceive ourselves, but are honest with ourselves. Therefore, the education of the Buddha hall must be spread and glorified by everyone.

Every person must further enrich their own knowledge. Only then can the quality of the lecturers be raised. Our original nature is equal in everyone. We must begin from the Way of being human.

As a lecturer, you must not "preach losing" or "preach selfishness." If you preach selfishness, you are not qualified to be a lecturer. (In Taiwanese:) A lecturer lectures from books. A lecturer does not lecture on the private. One who lectures on the private is not a lecturer. One who lectures on the private is one who lectures on losing.

The transmitting masters and lecturers must enliven the heart, enliven the nature. Transmit the words of the Immortals and Buddhas faithfully, so that the students can grasp the meaning. Make great vows. Bring forth a courageous heart. Truly, unmistakably transmit the Dao and true principle.

63. Why Must One Seek the Dao to Escape the Cycle of Birth and Death?

為什麼一定要求道才能解脫生死輪迴

The five religious founders all bowed to a teacher and sought the Dao — received transmission and attained the Way. The key lies in the Enlightened Teacher pointing to the location of the original nature:

1. Compassion Flower Sutra: Avalokiteśvara Bodhisattva bowed to the Treasure-Store Buddha as teacher and received the transmission to become a Buddha.
2. Diamond Sutra: Śākyamuni Buddha received the transmission from Dīpaṃkara Buddha and attained Buddhahood.
3. Daoist Canon: Laozi received the Dao from Hongjun Zi.
4. Zhuangzi, "The Turning of Heaven": Confucius, at age fifty-one, asked about the rites from Laozi.
5. The Bible: Jesus Christ, at age twenty-nine, received the mark of transmission on his forehead from his cousin John the Baptist.

Since the scriptures of all five religions flow from the same original nature, the five religions' true principles are interconnected, without high or low. They differ only because of differences in language, writing, and custom. To see them as higher or lower is already a discriminating mind that does not recognize true principle.

The five religious founders' experience of the Dao — their awakening, their praise:

1. Laozi said: "The Valley Spirit does not die" — the response and awakening.
2. Confucius said: "Who can go out except by the door? Why does no one follow this Way? If I hear the Way in the morning, I can die content in the evening."
3. The Buddha: "The Buddha is on the Spiritual Mountain — seek not afar." The Treasury of the True Dharma Eye.
4. Jesus Christ said: "The Spirit of God descended like a dove upon me, and I was suddenly enlightened."
5. Muhammad found the path of return.

Without seeking the Dao and attaining it, any interpretation of the scriptures is merely figurative — interpreting according to the text without knowing the heart-method. Because one does not know the original substance. Therefore the Platform Sutra says: "If you do not recognize the original mind, studying the Dharma is of no benefit." Hence the definition of "scripture":

1. A constant, unchanging principle — also called "true principle."
2. What Śākyamuni Buddha expounded in five periods of teaching is called "Buddhist scripture."
3. What Laozi expounded in the Dao De Jing and the Classic of Purity and Stillness is called "Daoist scripture."
4. What Jesus Christ expounded in the Holy Bible, transmitting truth, way, and life, is called "Holy Scripture."

What the five religious founders transmitted is true principle. As the Analerta says: "When three walk together" — that is, the two pupils of the eyes are false persons, while the spirit is the true person — "there is certainly a teacher among them" — the conscience and original nature.

The Bible: "Take up your own cross" — the conscience and original nature — "and pass through the narrow gate" — the gate of eternal life — "to see God and dwell with God." The Way — the path by which the spirit returns to Heaven. God is the source of the human spirit, also called "life" — the Mother of the human spirit, the Heavenly Father.

The homeland of the human spirit is Wuji — the Principle Heaven, the Heavenly Kingdom, the Pure Land of Ultimate Bliss, the dwelling place of God, Immortals, Buddhas, Saints, and Spirits. The atmospheric heaven of Taiji is where Mazu, the Lords of a Thousand Years, the Earth God, and the City God reside. The phenomenal heaven is the human world.

The nature of the spirit, or its special quality — as the Heart Sutra says: "Śāriputra, all dharmas are marked with emptiness. They are neither born nor destroyed, neither defiled nor pure, neither increasing nor decreasing." This proves that the Buddha-nature is complete in every person. The Sixth Patriarch's Platform Sutra: "How unexpected that the original nature is itself pure! How unexpected that the original nature is itself unborn and undying! How unexpected that the original nature can give rise to all dharmas!" — proving that all dharmas flow from the original nature. "How unexpected that the original nature is itself complete! How unexpected that the original nature is itself unshakeable!"

Recognize yourself: above the head there are four gates — the eyes, ears, nose, and mouth. What is experienced through the six sense-roots is consciousness. The heart is the king of nature.

Seek the Dao, find the true Buddha: "My own heart has a Buddha. My Buddha is the true Buddha. If I had no Buddha-heart, where would I seek the true Buddha?"

When the six sense-roots are not used for good, they become side-doors and deviant paths. When seeking the Dao, the Heavenly-Mandated Enlightened Teacher, through the transmitting master's hand, opens the true gate by which the spirit returns to Heaven — and then you know the path by which the spirit returns.

Śākyamuni Buddha said in the Yoga Sutra: after a person dies, the six sense-roots still retain warmth at certain locations. If it exits through the eyes, that is rebirth as an egg-born being. If through the ears, a womb-born being. If through the nose, a transformation-born being. If through the mouth, a moisture-born being. These are the four kinds of birth in the six paths of rebirth and death.

The Dao is the path. Jesus called it: "the narrow gate" — the gate of eternal life.

The Buddha called it: "the non-dual dharma-gate," also called "the only one." One is the Dao. Of the six sense-roots, all are side-doors and deviant paths. Only the Mysterious Pass is the true gate.

The Daoist, in the Dao De Jing: "The Valley Spirit does not die — this is called the Mysterious Female's Gate."

Islam calls it: "the path of return."

Confucianism calls it: "the gate of propriety, the road of righteousness," "the place of supreme good." This manifests in the great gates of every religious temple and church — the gate represents the way home, the way to the Heavenly home. How good it feels.

The concept of the gate: the initiated look at the gate's Way (the Dao); the uninitiated watch the spectacle (the religion). Without having received the Dao, not knowing to enter by the gate — reading and chanting the scriptures — all previous effort is lost. After seeking the Dao, you know that the place the Enlightened Teacher pointed to is the true scripture. Hence, "a hair's breadth of deviation leads to an error of a thousand miles." Heaven is far away on the horizon, yet close before your very eyes. It is not after death that one ascends to Heaven.

64. How to Apply the Heart-Method of the Three Treasures in Daily Life

三寶心法，要如何落實在日常生活當中？

Your Teacher is here to explain how to apply the heart-method of the Three Treasures in daily life. To apply the Three Treasures' heart-method in daily life is actually very simple. First, ask yourself: has the heart-method been put into practice in your daily life? Have you changed your own bad habits and shortcomings?

When a problem arises, it should be resolved with the heart-nature, not with the human mind. If there are disputes in the Dao-hall, what are you disputing about? What is it you want? How will you apply the Three Treasures' heart-method in daily life? Has your heart-nature been elevated? Has your fire-refinement been perfected?

Strictly speaking, every one of you has faults and bad habits! The only difference is more or less — and that is a matter of how much effort you have invested! So the reason your Teacher speaks today about the Three Treasures' heart-method is to remind you: my children! Living within the five elements — that is, being bound in the human world — seeking the Dao means to transcend the five elements.

When guiding others, ask yourself: how much effort have you put into your heart-nature? Are you speaking for others to hear, or speaking for yourself to hear? If you yourself do not listen to yourself, how will others listen to you? So: "First, ferry yourself! If you cannot even ferry yourself, how can you ferry others?"

If your own fire-refinement is insufficient, you get angry when problems arise. You constantly argue and quarrel at home. But in the Dao-hall, because others are present and you fear gossip, you dare not act out. So it is said: "In the Buddha hall, you rule by the kingly Way; at home, you rule by tyranny." Is that not so? That is fire-refinement being insufficient!

What you call "fire-refinement" refers to the six sense-roots! When the six roots are impure, fire-refinement cannot be completed. When a problem comes, the six roots pull at you, the original nature cannot be elevated, and faults and bad temper follow. So your Teacher hopes that from today, you will change the way you ferry others.

When you speak to others, you are speaking to yourself. Ask yourself: can you bear to listen? If even you cannot bear to listen, how will others? It is not about how many principles you must understand before you can speak to others. The question is whether you have put your heart into it.

Watching your Teacher's children, one by one, cultivating only external merit without cultivating inner virtue — all because the fire-refinement is insufficient.

My children! If your three thousand merits and eight hundred accomplishments cannot be perfected, how will you return to Heaven and submit your report? That is why your Teacher speaks to you today about how to apply the Three Treasures in daily life. I hope you will listen carefully to what your Teacher says.

The First Treasure — the Mysterious Pass. This is where your original nature resides. You must constantly "look back and reflect inward." Ask yourself: have I done anything wrong? Have I changed my bad habits? Observe your own nature's dwelling place. If today you were a Buddha, how would the Buddha handle things? You must think carefully. Do not rely only on the worldly way of thinking and responding. The physical body leads your habitual faults to handle the world's affairs. My children! That is you using the six roots — eyes, ears, nose, tongue, body, mind — to process everything. You see something, you hear something, and you use your own way of thinking to judge right from wrong. Therefore, in all things, listen more to others' opinions, consider others' counsel. Every person has their own strengths. So, my children! Ask yourselves: how much effort have you put into practice? To cultivate is to act. Do not cultivate and then fail to act. That is like sitting in meditation — cultivating without acting. You say you cultivate, but your words and conduct do not match. Saying you cultivate when it is all empty talk.

The Second Treasure — the Oral Formula. Understand where the true scripture resides. Why was the Heaven-Penetrating Divine Mantra bestowed? To transcend the five elements. What is the Patriarch's great vow? My children must ponder deeply! To leap beyond the greed, anger, and delusion of the human world. Think carefully: in our conduct and speech, is what we say and do appropriate? Do not unknowingly harm others. Know that the words you speak carry responsibility — they are not said casually. Have the Immortals and Bodhisattvas ever spoken casually? Every Immortal and Bodhisattva speaks with painstaking effort, all to urge you to understand principle and cultivate the Dao. Why must cultivation be fast? Because the times are urgent, and disasters grow ever more frequent!

Is cultivation hard? In truth, every minute and every second can be cultivation. The only question is whether your heart-nature maintains constant peace and stillness, rather than rising and falling. When the heart-nature rises and falls, the body will have pain and illness — that is the mind's doing. So suffering is not inflicted by others — it is self-invited. Constantly recite the five-character true mantra in silence. Gather in your habitual nature. Slowly transcend the five elements. Let the original nature be the master. Then cultivation becomes joyful. That is the true self, the true original face — not the physical form.

The Third Treasure — the Hand Seal. When you first came into this world, did you not come clean and pure, without distracting thoughts? That is why it is said: "Hold the hand seal like a child." The purpose is to recover your child's heart — and only then can you hold the seal and return home. When you first arrived in this world, you were clean and pure. Later, in the dust of the world, you listened, you watched, you took in — hearing much, seeing much, your own ideas arose. The dazzling world of the senses changed your habits. So it is said: do not lose yourself in the world. Let go of all attachments. Recover the child's heart. Hold the hand seal to the chest. Does not every great mother hold her child to her chest? The hand seal is like the clean, pure child's heart held to the chest. So the application of the Three Treasures' heart-method is exactly this.

Your Teacher makes it sound very simple. In cultivating and working for the Dao, my children, what you must do is this: always, always think about how much you have given for all beings — not merely for yourself to transcend birth and death. You must reach the point where you hope all beings can be freed from suffering. That is where the Buddha-heart resides.

Seeking the Dao — of course you can return to Heaven. But the Three Treasures' heart-method must be put into practice in daily life more and more. Every time your Teacher speaks, it is always a great deal — all in the hope that you will put more effort in. When you guide others, is there a harvest? If not, then have you not also failed to ferry yourself?

Your Teacher has said all of this today. My children! Ponder it deeply. Constantly apply the Three Treasures' heart-method with effort. Enrich your inner virtue more. External merit is important — but inner virtue must be cultivated even more! Without inner virtue, how can you ferry others? Will they believe what you say? So — virtue is insufficient, and that is precisely why faults and temper must be changed! What must be practised outwardly is virtuous conduct. That is the model of a cultivator.

Cultivation knows no rank of heavenly office. The Buddha-nature of all is equally the same. Only the vow-power and mission of each person differ. Transmitting masters must transmit on the Teacher's behalf — they carry the Heavenly Mandate. Lecturers must explain the Dao-principle and ferry all beings. Those without heavenly office — the same applies!

It is not that transmitting masters, altar masters, and lecturers necessarily cultivate the best. Many of your Teacher's finest children have not perfected their external merit — many are constrained by family circumstances and karmic entanglements. But their fire-refinement and inner virtue are cultivated exceedingly well — forged in the crucible of the family. So it is not that they have not cultivated. Those who say so are the ones who have not cultivated.

Cultivation is not spoken with the mouth. It is not cultivated for show. Still less is it the case that walking into the Buddha hall means "I am cultivating." What you learn in the Buddha hall is to give, to change yourself, to learn the Buddhist Rules, to ferry others out of suffering into joy, to resolve causes and effects — and only then can you yourself be liberated.

My children, understand clearly what you sought the Dao for, what the Dao is, where its nobility lies. You say it often enough — but do you understand it yourself? Your Teacher has spoken today about the Three Treasures' heart-method, hoping that you will put it into practice more, change yourselves more. Only when the cultivator's family is harmonious — because in this era, cultivation is done with hair on the head, living in the world — can you settle the causes and effects of many lifetimes. What must be repaid, repay quickly. What must be changed, change quickly. Cultivate back to the original child's heart — and only then can you return, clean and pure, to the Principle Heaven. All right?

Your Teacher has spoken today about the Three Treasures' heart-method. My children, ponder deeply the meaning of life! Life is not for enjoyment — it is for resolving causes and effects and transcending. The Immortals and Bodhisattvas can transcend the three realms. And you, too — having received the Dao, can transcend the six paths of rebirth. But if you do not cultivate and do not change, you still cannot transcend. Because you cling! Clinging to the people, events, and things of this world. Unable to let go of love and passion. That is why there is suffering! So it is said: cultivation should bring more and more tranquility. That is the root of cultivation. It is not that the longer you cultivate, the more faults and temper you accumulate — that would make life a waste. All right! Your Teacher will stop here. My children! Put more effort into the heart-nature. Only then can you bring more beings to completion. Only then will cultivation become more and more joyful. Cultivation is sacred. Cultivation is the path our lives ought to walk. So ponder deeply, ponder deeply, the principles of life.

My children! Remember to put in more effort. Those who hold heavenly office in the Dao-hall, all the more so — devote your heart. Remember: having made a vow, you must fulfil it. Lead the younger students well in cultivating and working for the Dao. Only then can you ferry more beings of affinity together onto the Dharma ship, crossing together to the other shore. Every original Buddha-child — the Buddha-nature of all is equally the same. There is no difference — only the roots and capacities of past lives differ. Do not discriminate. Do not harbour opposition. All right! Your Teacher will stop here.

65. The Elixir Woven from Sweat and Tears Is a Marvelous Medicine

汗水與淚水交織而成的仙丹是一帖妙藥

You must ceaselessly seek progress, ceaselessly demand more. There is no fixed endpoint. Do you understand? Outwardly there may be a fixed point, but the cultivation of the inner heart and inner virtue is without limit. At this stage you are at this level, but you must constantly renew, constantly ascend. Only then will you not stagnate, not feel bored, not feel stifled.

You often encounter bottlenecks — that is because your state of mind has not yet adjusted to where it needs to be. So you doubt what you are doing, and feel confused. But when your mind does adjust to that level, your heart will feel open and at ease. Though you meet some setback, you regard it as part of the process and consider it as it should be.

Giving your whole heart and effort — then you owe nothing to Heaven and Earth. Because only with a whole heart can Heaven and Earth embrace you. Without the heart of Heaven, you cannot accomplish the work of all under Heaven. Standing within the natural world of Heaven and Earth, you must act in accord with nature — only then can you achieve completeness.

Achievement comes from putting the heart in. If there are many opportunities but you do not put your heart in, there will be no growth. In all things, only by investing the heart can you recover the nature.

You all bear the Heavenly Mandate. The Heavenly Mandate knows no great or small. The mission knows no great or small. It all depends on whether you want it or not.

No matter what you accomplish today, as long as you put your heart in, it succeeds. Regardless of the size of the success, regardless of the size of the task — as long as it is done with a true heart and a sincere mind, then it is a great matter.

What Heaven wants is your effort — not your achievement. Achievement is never permanent. What is wanted is the effort of ordinary days. The effort of ordinary days is what is most precious.

Is cultivation easy to gauge? Does working for the Dao have a fixed measure? It is all your own whole-heartedness. Since it is all your own whole-heartedness, must you not do all things with your hand on your conscience? So many things come down to "turning the demand inward." Why do we tell you — do not seek outside? Seek what? Seek from yourself. When you prostrate, think more about the footsteps of those who came before. Their spirit, their dedication — it is meant to remind you that you, too, can be like them. Look at where you are now. Look at the traces you have left as you walked. That is all. Sometimes working for the Dao does not follow a single pattern — it must respond to the needs of all beings.

When you know what kind of person you are, what kind of work you can do — you can find the position that suits you in the Dao-hall. This is a place where there must be no striving for superiority, no comparison, no discrimination, no opposition.

Colophon

Compassionate Teachings of Ji Gong, the Living Buddha — Volume Two (濟公活佛慈訓（二）). The second of seven volumes of spirit-writing revelations by Ji Gong (濟公), the ragged, laughing, wine-drinking Chan monk of the Southern Song dynasty who became Yiguandao's most beloved celestial teacher. Sixty-two source sections, rendered as sixty-five in this translation where three multi-topic sections were divided — covering the nature of the Dao, the Three Treasures, tests and trials, the vow of vegetarianism, the Fifteen Buddha Regulations, the Four Noble Truths, the Eightfold Path, and the art of cultivation in daily life. Ji Gong's voice is warm, colloquial, and inexhaustible: he jokes, scolds, pleads, and weeps; he quotes Buddhist scripture and then cracks a joke about turtles. His central message never changes: your temper is your first test; the altar hall of your own heart is the true altar hall.

Good Works Translation from Modern Chinese. Source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), c52068.htm, which states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate." This is the first English translation of this text. The English is independently derived from the Chinese source — no existing English translation was consulted because none exists. The Three Treasures (三寶) are represented as ○○ throughout, in keeping with Yiguandao tradition of not publishing the secret transmission in writing.

Translated for the Good Work Library by Yiguandao Translators of the New Tianmu Anglican Church, 2026. Sections 1–12 by Tulkus Mínghuǒ (明火), Míngxīn (明心), and Míngquán (明泉). Sections 13–65 by subsequent Yiguandao Translators whose names were not recorded in the WIP file at the time of this QC pass. Gospel register.

QC and staging by Yúnmén (translator-01), 2026-04-24.

🌲

Source Text: 濟公活佛慈訓（二）

Modern Chinese source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), c52068.htm. Permission statement on source: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate." Presented for reference, study, and verification alongside the English translation above.

濟公活佛慈訓（二）

目　錄

緣
化性
叩天門
天命真傳
道是什麼
道法自然
三寶修持
八大人覺
修辦精神
天道的殊勝
談白陽法門
道在你身上
求道的真義
求道求什麼
三寶之印證
功德之真義
十五條佛規
歷練考驗篇
學道辦道篇
廣結善緣篇
情緒管理篇
災劫的省思
光明的思想
真正的修道
修身修心修性
如何消冤解孽
戒律只為攝心
何謂道務宏展
求道之殊勝意義
道是給人解脫的
天地萬物都是道
三寶修持的方法
什麼是講道辦道
四聖締苦集滅道
立清口愿是菩薩愿
蒙天之恩有五大幸
識透假相認理實修
八正道的修持方法
道務為何不能宏展
明師一指見性成佛
重發心愿重作新民
為什麽要訂獻香禮
聖賢候選人的標準
明師一指喚醒真主人
辦道不是一個人的事
壇主推動航行的舵手
不要看輕家裡的小佛堂
15句話讓你永遠不生氣
家中即道場家事即佛事
對壇主講師慈悲之白話訓
為什麼來到這個人世間
辦事員要具備五德五美
辦事人員要有願力和使命
辦事人員要全方位的學習
同義宮壇主講師精進班
天命之謂性率性之謂道
罪福本空毛病脾氣需要改嗎
求道是往後回天很重要的證明
佛堂的教育要靠大家來發揚光大
為什麼求道才解脫生死輪迴
三寶心法要如何落實在日常生活當中
汗水與淚水交織而成的仙丹是一帖妙藥

緣
◎　三寶就得要他帶來佛堂求道知道嗎？不可任意洩露三寶是有罪的，要懂喔！
◎　說到這個三寶第一寶00是不是？這個三寶修持可是不得了，了不得，那裡不得了？其實第一寶就是我們在修禪，禪宗修行懂不懂？你要去體悟悟禪。
◎　什麼是禪？第一寶禪宗的修行，不要一昧地羡慕人家佛教辦得可盛大啊！持的戒律可多，多麼好，多麼好。
◎　其實三寶的殊勝已經囊括在其中了，第一寶的修持就是禪宗啊！悟禪，在悟什麼？禪啊！
◎　第二寶00是不是？那就是唸佛啦！唸佛號是不是？所以這就是淨土宗嘛！
◎　淨土是不是唸佛？人家淨土宗單單唸佛就可以成佛，但是我們有做得到，淨土宗的修行，心裡平靜，心裡不平淨就想到念佛。
◎　但是這個唸得出來嗎？心裡默念，收攝回來，這就是第二寶默念的好處，一樣嗎？修持到淨土宗，你們也修持到淨土宗啦！
◎　那第三寶00是不是？就是密宗。密宗是不是打手印啊？你看我們是不是打手印？是不是？
◎　比別人強多啦！徒兒們！對自己要有信心，千門萬教挺多的，千萬要對自己有信心啊！
◎　你看有顧到禪宗，淨土宗，密宗，佛書上就怕你不用，就晾在一邊。所以好好修持自己，可以圓滿自己，也可以成全眾生。知不知道，嗯！所以三寶重不重要？
◎　三寶固然重要，但是自己的本心，本性，良心顧好更重要，知不知道？
◎　雖然這三天出班了，但是這人心本性，佛心佛性，但是出班過後啊！進入花花世界也一樣要秉持著自己的佛心良心，來看待人，來處理事情，你才算有進步，有提昇，懂不懂？也才算一個有內涵的人，有深度，有內涵的人。
◎　不要只知道在佛堂才要學佛，才要拜佛，出了門拜佛的事待會再說吧！
◎　沒這回事啊！拜佛是二十四小時的事啊！二六時中時時刻刻，你的內心表現出來，你的內心有這麼回事，知不知道？好！來唱歌。

化性
◎　其實，每個人都會有心裡動盪不安、起伏不定，就像行船時船邊的波浪一樣；有時候是對辦道或對道的信心起伏不定，一陣子很發心、很感恩、很感動、很不能自己，一陣子又變得很無力、很無助、很無奈，覺得自己無臉見人，都會這樣子，這是過程，而且是很自然的。有了這個肉身假體，一定會有身體狀況好的時候，也有狀況不好的時候；有時候用起來活力四射，怎麼做也不累，一陣子之後，又會覺得最近怎麼變得容易想睡、容易疲累。凡是有形有相的都會這樣，更何況心靈？
◎　人是最容易受外在環境影響的一種動物。雖然說這樣適應環境能力強，可是淘汰率也高。比方說烏龜好了，烏龜牠不會輕易受外在環境影響，你把牠放出去，牠有吃沒吃一樣能活，吃垃圾也可以長命百歲，不管是在什麼環境裡，水溝也行，山林也可以，牠有牠的生存之道。但人就不一樣了，如果習慣吃饅頭，那三餐之中就一定要有一樣是饅頭；如果不習慣吃饅頭，就一定要吃到飯。生活有習慣、有習性還沒關係，但是當個性有了習性，那就很難生存了。
◎　修道就是兩個字『化性』，不是「忍氣」，忍氣會厭氣、會散氣，化性是要把習性給化掉，化解掉牌氣、毛病和個性。

叩天門
◎　叩首就好像在叩天門一樣，當時沒有欲念，只有一顆和老母相近的心，獻香時間就是給你們清靜一下自己的心，反省一下自己的所做所為。
◎　早晚獻香不是給仙佛獻獻而已，而是讓自己好好反省反省。
◎　磕頭燒香，要的是一顆真心，所以磕頭要至誠，不要隨便，要一叩一叩慢慢的磕，不要像趕火車般的快。
◎　磕頭心要誠，要迴光返照，筋脈拉直，頭部放鬆，手和頭一起動，力量由腳來支撐。
◎　「叩首」非「叩手」。磕頭的動作，有發有收，頭尾動作一貫，這是一貫之道的精神。
◎　叩首要誠心。叩首的目的在於養成恭敬謙和的心，而且叩首的姿勢正確，可打通經脈，有益身體健康。
◎　講到顯化，感應，你們有沒有顯化，有沒有感應？（有）。每一個人的因緣不一樣，所以遇到的事情也不一樣，有的人求供茶、求供果，特別靈驗；有的人誦彌勒真經，特別有效；小孩子哇哇大哭，彌勒真經一誦，他就停了！你們有沒有那種功力？有些人供茶也喝了，供果也請了，彌勒真經也念了好多遍，可是效果怎麼樣？好像看不太出來！這個差別在哪裡？看我們的心有沒有誠，心念夠不夠清靜？我們去成全人的時候，就先跟老母磕頭。若家裡沒有佛堂，沒有關係，找個乾淨的地方向著上天磕一百叩首，很簡單！聽懂話嗎？
◎　這個肉體如果沒有水可以洗，是很髒的，所以我們天天為眾生祈福，早晚獻香叩完一百叩首，要不要加叩看你們，可是希望你們都能加叩一千叩首，好不好？（好）你每天一千叩首的迴向，眾生好安慰啊！你的冤欠不敢來找你啊！
◎　你天天為人家祈福，天天為人家擦腳、換尿布，他還恨你嗎？（不會）是啊！你對人家好，人家就對你好，那我們快樂嗎？（快樂）
◎　叩拜禮節有另外一種作用，若是徒兒誠心，叩拜的動作標準，還可以幫助徒兒們清心寡欲。
◎　調徒兒們的氣息，讓身上無形的穢氣，可以慢慢退去，可以洗滌身心，也可以練就謙下、謙虛的功夫。
◎　叩拜時不急不緩、不快不慢，這個可得心性修養足夠才拜得來。
◎　若是心急的人，可能十叩就作五叩來拜，節奏就快了一倍；若是慢吞吞的人，也許十叩首叩成二十叩，這樣又太慢，所以節奏也要穩定徐緩。
◎　許多年紀大的徒兒，最害怕一千叩首，一千叩首拜完之後都站不直了，越拜動作越糟糕，為師旁邊看都嘆氣！
◎　因為年紀大，身體病痛，難免不好學，但是難學就更要去學，難學的東西學得來，這個功夫就厲害了。

天命真傳
◎　何謂天命？天命乃是綿綿若存、至清至淨的自家本性。你們人人都是佛，佛在心頭，心中自有佛，引經據典只是加強你們的信念。道場提倡儒家學說，中庸曰：天命之謂性。這個天命是本體，不是扛在肩上的天命，你們領的是使命，為點傳師、為講師、壇主，是一種責任，應當素其本位而行，莫好為人師，倚天命專橫，驕縱自大即差矣！
◎　人人都有天命，人人皆平等，這天命是本性，因為性在人在，你才能聽我說話，坐在這裡；若是性去人壞，你再叫他，也無法聽、無法理你。中庸云：「天命之謂性」，可見天命之尊貴全在「自性」上！
◎　凡能承擔「性理真傳」之人，必是身擔天命之才，而承擔「性理真傳」者，必悟「如來真實義」，必行「無為無執」參贊天地化育之大功。故云：「道貫古今，德配天下」。天命來自與菩提心相會之覺悟光輝；天命並非招牌，隨人高興，想掛就掛，或借此來引人、傲人。
◎　再說，天命之流露，即是道德之顯形，它所代表的乃是「人心與天心契」，亦即大乘佛心「同體大悲、無緣大慈」的神聖使命。咱們白陽法門奉天承運，所要普傳的即是「性理真傳」。
◎　因此，凡是徹悟性理真傳之白陽賢良，皆是身擔天命、代天宣化之棟樑。而天命之真假，則端視其覺行心法妙意與否？若是真會之人，必能行無緣大慈、同體大悲之法心，更能圓融平等三界十方一切生佛也！
◎　故而身擔天命之人，必須心參天地至道，身學聖賢遺風，而承先啟後。上不愧天，下不怍地；外弗欺人，內不欺己。由慎獨而獨善其身：上不愧父母，下不愧兄弟，內無愧妻子，外無愧親朋。由齊家而治家：上不負邦國，下不負生民，外不負師長，內不負所學。由行道用世而覺己覺他：如此勸善去惡，存平等心，行方便法，移風化俗，端正人心，以運補天地之功，以引正心為教，以行無為而為之道，以貫無慾無執之德。如此身擔天命可言無愧矣！
◎　道德上之天命，勝過沙盤上之天命；
　　真修之天命，勝過形式上之天命；
　　無形之天命，勝過有相之天命。
◎　天命有真有假，但道真、理真，天命方真，亦即天命永遠是建立在真理之上，修子要細想！
◎　十八組乃同一天道，不要有分別心，道不分而人自分，你們都犯了這條。佛規要守，但要活潑玲瓏，勿故步自封，不要以為那是別組的就不是道了！大家都是兄弟姐妹，應該不分彼此、同心協力去渡化眾生才是。想想咱們修道是怎麼修的？是見道成道。是不是？不分組派喲！誰分的？希望你們各個都修煉得很好。
◎　要知道，天命、己命皆合一，大滿六合、小藏方寸，當以不動不變之心，去應萬變之態，保持自己的原則，外在一切就隨境消逝了。
◎　古聖云：「君子有三畏：一畏天命之令，二畏大人在上，三畏聖人之言。」故修士每將天命當作自己追隨之目標，此乃必然之常理。但是要敬畏追隨天命之前，必先明瞭天命雖是至高無上，但也是無形可見，不可盲目跟從。要知，說有天命者，未必就有天命，而不說有天命者，不一定就沒有天命。因為天命是天理，亦即佛命慧性。
◎　世人往往用各種手段來追求天命，甚至自稱負有天命，而評他人無天命，或云：他擁有真天命，別人的是假天命。從此種現象中，可以探出世人的自私、我執、毀人等妄心。凡是自我標榜、排斥他人之作為，離天道已遠，哪有天命可言？
◎　所以世人在修道過程中，聽到某門戶、某某人才擁有天命，才是正宗真脈，這時切莫盲目跟從，而應用理智慧眼明察之。中庸云：「天命之謂性，率性之謂道，修道之謂教。」故天命是一個率性修道者，由「凡命」昇華成「聖命」中的一種「尊嚴」稱呼。其實，敬畏天命之真義，乃是在尊敬代表天理之實際道德，而不是盲目崇拜「天命招牌」！
◎　天命的傳承每個人都有責任，子子孫孫、代代年年，都要讓它傳續下去，不能中斷。因為沒有這個天命，天必亂、地必亂、人必亂，所以，唯有這個天命廣大的流行、正確的流行，才會讓人家都平安，全部的人才能夠沾到它的光輝。
◎　這天命不只天上傳，不只人間傳，而是一體流行；不只一個人承擔，還要千千萬萬人都要一起承擔，不是說這個使命就是誰的，每個人都有使命！只是要如何來領導、如何讓它更加圓滿的問題。
◎　你們申請詞的「末後大事明白，同報 情」，什麼是「末後大事」？是你的生死大事，明白你自己了嗎？四大分散後，那是誰？明白了嗎？末後時期，自明本心，自收自圓之際，有生死即有對待，本體獨一無二，迴光返照，自在菩薩在當前，收回外放的心，去除雜染，一絲不掛，回到老家，面見娘親。
◎　人老了，會顛倒癡呆，因為不明不白；心不明即暗，執迷妄想、干擾，所以離道顛倒。你們老前人九十歲，是個明白人，清清楚楚，所以迷悟差別在此。
◎　修道要有智慧，道與教不同，有組織、有團體人事、掛牌立案，就不是道了。當你起心動念，就已著了人情名利權勢，已經偏差了，離道遠矣！這點你沒智慧、沒主見，身為領導者，一考就不及格，所以沒人服你；你不明道，又無德，自然起紛爭，該好好懺悔、迴光反照。人啊！一旦被權勢迷惑，迷失自己，所作所為就不能合情合理，而坤道輩心胸較為狹小，眼光太淺，當要虛心、誠心、清靜，才會有智慧。該捨、該犧牲的就趕快犧牲，過了這村沒那店，後悔晚矣！
◎　一條金線，承上啟下是你們要恪守的。沒有師尊、師母，沒有老前人、點傳師，就沒有你們，飲水要思源啊！天理人情兩分清。真天命的傳承、真理的延續、真道的妙用，是公正無私的。天道本無親疏，只有以仁德為本，才能匡扶社稷，化暴戾為祥和，使天下大同。
◎　因此，有道才能背負使命，培德才能辦天事，若著人情私心、自專、好行小惠、巧言令色、走人情邪道，你的天命自然離開你的本心，你的使命也無法達到。此點要知道啊！
◎　大道無私，唯德是輔，若一念貪瞋起，百萬魔障就開。徒啊！你們若想爭權，想貪求名利、地位，就失去了菩提本心，這是人心、邪心作祟，枉費在道場辛苦耕耘了！因為有目的，就有煩惱、痛苦；無目的、無畏無求的犧牲，才會有代價。因此，唯其無私而成其私，功成而弗居，才不失為領導者應有的胸襟。
◎　人人若能懷著一顆慈悲心、包容的心，去渡化迷眾、包容一切事物，你謙我恭、你禮我讓，大家和和氣氣，整個道場當然就處處充滿道情。為師希望各位點傳師們，莫分彼論此，要同心同德，後其身而身先，莫好為人師、好領導人，要自尊自重、自敬自愛、自動自發，前後才能一致。
◎　前面的人以德服人，導而不領、嚴而不厲、威而不猛。你若德性夠，自然不領而四方歸服。而後輩呢？能循規蹈矩、勇於進諫、協助，理路認清，前後一條心，誰說黃土不能變成金呢！
◎　辦老天的事，要秉著一顆公正、至誠的心，若各處再分支別派、著人我相，那就離道太遠了，而天命就會離開你本身；你偏邪了、沒天命了、點不開了，不但誤了自己，也連累了他人，這不就罪過加一等，要自己承擔了嗎？徒啊！要知道這利害關係，千萬不要藐視天命！
◎　你們可知人間的穩定向在哪裡？在誰啊？在德高望重的人，在有心辦道、有心渡化眾生的人。你心愈強，使命就愈強；你敷衍了事，上天也不敢把使命交付給你啊！修行的人有千千萬，但真正幾個人在承擔使命呢？難道你們只是隨著人家一波一波的走嗎？你們是要當個舵手、當個船長，或只是隨波逐流、東飄西盪？這全得由你們自己來選擇，不要再隨著世俗飄來盪去了！
◎　什麼是聖道薪傳？北辰給你們的命，就是薪火。要好好護持自己所領的這一份責任、慧命、承傳！至於將來的事，並非人想，天就給，天命有顯有隱，為師只希望在你們身上見到菩薩的化身、佛慈悲的愛、聖賢的謙讓、無為。
◎　八八六十四道統滿，北辰代理天命薪傳，已告一段落，將來有彌勒定盤收圓，並非人可求。所以，你們不論當點傳師、講師的，能夠盡多少力，就辦多少事，守住你這個願，好好去開創，直到這一口氣不來才結束。若真能始終如一，那對天就有交代了！天並不是看你辦得多大多廣，而是看你是否「真心實善」的修。
◎　點傳師都很忙，你們每個人都在想，點傳師不夠，辦道很困難。是不是？這是時運，也是天時，難道　老 不明白嗎？為師不瞭解嗎？天也想把這神聖的薪火繼續傳下去，可是到底有哪一個真正具備有堯、舜的德來承接祂呢？天若把命給你們，你們真的能夠公心而不驕傲，來承傳這個薪火嗎？所以，天才遲遲地看著眾生的造化。
◎　為師也一直在撥轉你們的因緣，好讓人才出來協助這一程，現在就看你們了！再不能，那就聽天由命。「道之將興，是天命；道之將廢，也是天命。」好好參悟吧！
◎　道，是用來救眾生的，在眾生最無辜、無奈、徬徨、沒有希望時，讓他還有一線光明、還可以依靠；有天職的都愛惜、善用他，以便利益眾生。好好經營這一片道場，千萬莫因你的心念稍有不正，而毀了他。果真如此，不只諸佛菩薩感嘆、可惜，就連你的九玄七祖，也要蒙冤。
◎　你們每一個人，都緊繫千萬眾生性命。為師在每一處因緣成熟的道場，把眾生撥轉，交到你們的手上，讓你們來照顧；為師只要從你的成果，就可以知道你付出幾分心力在灌溉、提攜幼苗。

道是什麼？
◎　「道」本身不容易瞭解，道的本體既看不見、又聽不到、也摸不著，實在不容易找啊！事實上，道不是不容易找，是被我們向外找所忽略，因為我們不管在習慣上、在形象上，都是向外求，因為向外找才出了問題。若是能實實在在地不忘向內找，一定有效果，最後一定有所得。
◎　「道」可以給人內心安詳和平，祂是人們最切實的需求，也是人們在世間上最大的依靠，只要你去相信祂、肯定祂，祂就能發揮無盡的力量、無盡的光輝，可惜卻有很多人捨本逐末，一味向外追求，而不知「道」是在回頭看自己內在的「這個」。
◎　「道」是非常偉大的，但是要從何處去展現道的殊勝呢？並不是到處去炫耀、去與人爭辯，而是發自內心學謙卑、學低心下氣、學尊重別人。
◎　「道」本離分別、捨對待、無善惡，純然一個天理自性。
◎　請問一下，道是什麽？「道就是萬物之母，道就是天地的開始。」那你人生的開始是不是道啊？「是，我的心開始動就是道。」那你的心幾時才動啊？「我出生就應該開始了吧！」
◎　請問一下，那時候你知道什麽叫道嗎？「不知道。」可是現在己經知道了，是不是啊？原來人一出生心開始動，就有道，是不是啊？並不是你求了道才有道。
◎　求，是反求諸己的求。那你今天來學什麽？認識你人生一開始，心在動的那一剎那的「道」，有沒有學到啊？（有）今天分享的東西都是好的，好的道理。
◎　其實道是講不出來的，道是你體會得到的，你體會得到，你用心得到，你就了解道是什麽。因為你的角度來自不同的環境，有不同的角度，就有不同的學習方向，就學習不同的道。就好比剛剛那一首歌，為師為什麽等你們唱完了才出來呢？那一首歌叫什麽呢？「大地有愛」。你心中有沒有愛？是充滿了愛，還是愛一點點？班長，你來詮釋一下，當你充滿著愛的時候，表現出來的態度是怎麽樣？所說出來的話又是怎麽樣？心就平是嗎？你為什麽累啊？在他鄉異地，為了要三餐溫飽，就不得不付出，付出時間勞力，還要付出你的一切，為的就是這個肉體。可是你今天來了，你為的就是你的真主人，你原原本本的道。你們覺得來這兒不太一樣，這樣有沒有累得有價值？（有）
◎　現在為師吸收到的是每個人的心念，每一個人的心念都是乾乾淨淨，所以你們現在的心是心平氣又和。氣和不是氣不和喔。心平氣和身體才會健康，才不會那裏也不對勁，這裏也不對勁。我們人身在五行裏面啊，金木水火土，這個可是關系到我們整個身體的氣血運行，氣不通就痛，痛呢你的筋就會痛，這個肉體就不乖了，不乖就生病了。萬法由心生，萬法由心滅。萬念俱靜心自平。
◎　有錯沒關係，當下改就正了，重點是當下你還不知改的話，一錯再錯那可就不得了啦！
◎　剩下的歌詞由你們人來做，現在要天人合一啦。因為為師來的機會已經快要畫下句點啦！放諸於天地是「無可限量」。講得好，是無遠弗屆，你看不著邊的。
◎　記住喔，天職越高，他所擔負的責任越重。助力也好，所有的力量，所有好的力量，幫助重生的力量，是無可限量。當你回歸到自己的時候，你今天的角色不扮演好，你只為自己想，你這個格局就縮小了，縮成一點的時候，還有助力嗎？（沒有）
◎　今天我們就是學著隨時把自己擺第二，把眼前的事，幫助別人的事，有益家人的事擺第一。我們就是把『道』，把你所學到的『道』行出去了，聽得懂嗎？你今天眼前想的是衆生，你就是大格局。你今天眼前想的是自己，就是小格局。
◎　所以，首先先了解自己，你是非常的幸運。來，舉起雙手動一動，可以活動自如嗎？拍拍對方的肩膀，說聲「認識你真好」。來，跟對方笑一笑，請你們真笑喔。
◎　現在到佛堂來，面對你自己的佛，每一個人都是佛，所以慈眉善目，你想助力大不大？可是當你只想到自己的時候，當你生氣的時候，是不是最難看？簡直就是惡魔，是不是啊？所以要不要氣？要氣啊，不然就沒有力啊，是不是啊？要不要生氣？（不要）耶！大家反應都很好，是不是啊？而我們人生很短，很無常。這一秒難擔保下一秒是平安的，尤其現在時局動蕩不安，請你們記且反應的都很快。會講就要會改變。
◎　修者，改也，你就是踏入修道的第一步，你今天就沒有白來了。所以呢，剛剛動手而已，對不對？再來動動腳。這個很重要耶，他可以帶你到世界各地去，可以帶你到每個角落去，可以帶你到你想要去的地方。包括Shopping，包括打電動玩具，包括很多很多吃喝玩樂的地方。可是這一些對雙腳有沒有利益？你只是在糟蹋自己的力氣。今天我們借著會動的雙腳，很自如，對不對？要感恩喔！因為有很多人不能走到佛堂來，他只能到樓下，所以我們要對衆生發出一種悲憫，你多了一份悲憫，你就是往前更邁了一步。你是對自己更慈悲了，你不是對衆生慈悲，你會忘記自己，你會活得更快樂，更有意義。
◎　好，頭動一動，酸不酸？（酸）因為少運動嘛！是不是啊？好，借著這個機會動一動。請左右動一動，前後動一動就好了。耶！不要轉喔，這個轉容易去扭到喔。尤其平常打電動玩具，打計算機的人，絕對不要轉，一轉你就扭到。前後左右動一動，拉拉筋。有沒有覺得很舒服？別人想動還不能動。來，動動腦。耶！動動腦就會笑了，是不是啊！笑就是把喜神接迎下來，笑就是迎接更多的喜神，要不要笑？（要）。
◎　可是不能隨便亂笑喔，現在在外面隨便亂笑，你就會很不安全，所以要適當的笑，最好每天要三大笑以上，是不是啊？健康就是你自己找的啊，好，所以一切都很自如，對不對？這個腰動一動，做每一個動作你認真的做，你就會得到不一樣的收獲。
◎　聽每一堂課，你能夠用心的聽，你就會有不一樣的收獲。一樣的道理，你坐在那裏，很辛苦你也要坐，為什麽？為了面子問題，為了信用問題。還有人一下車就在複習三寶，這是不可以的喔！不用緊張，三寶就在你身上，記住喔，沒有點佛燈不宜複習三寶喔，為師看在眼裏心驚膽跳。
◎　好，腰動一動，拉一拉，讓它松一下，等一下坐比較好坐。稍為要動動腳，要不然會有水氣喔，好！都很自如是不是？要感恩，懷著一顆感恩的心，好，現在腳也酸了，坐下。
◎　今天為師要留下篇很長的訓，很長喔，不想再讓你們太寬。長，要讓你們有深度，要讓他無限。
◎　健康有兩種，身體的健康還是心理的健康？好，身體健康的舉手。要勇敢一點嘛！是就是，不是就不是，為師不喜歡你們扭扭捏捏的樣子耶！身體健康的，請放下。心理健康的請舉手，心，你的心是健康的，請舉手，不要懷疑自己。
◎　你看到，你聽到的，你覺得的，是有形的，為師是來去自如啊。不會因為你們恐不恐怖為師就來不來，不是這樣，是因為搭配著天時地利人和。要點是天時，你天時不把握，一機一運，你聽得懂嗎？你今天有這個人身，你沒有好好地把握，這個時機一過了，你想再得著個人身，求這個道，再了解聽到這麽好的道理，還有可能嗎？（沒有）為師來到你們人間，天人合一，這麽的神道設教，這麽久，很不容易，因為天時，時運不同，為什麽時運不同？因為人心不一樣了，再多的顯化你們不以為珍貴，你有沒有聽過一句話？「物以稀為貴」，我們這樣見面就習以為常，太平常啦！（不過久了以後感情就會越來越深了）對！這是人，為師不借竅，不代表就不來，你懂嗎？
◎　為師剛剛說要給你們深度，不給你們寬度，未來走的方向就是深度，你沒有深度，你就不用談寬度，你沒有寬度，最終目的就沒有深度啦！是不是啊？
◎　有時候你越怕，那個病就一直跟著你，你不怕，跟他和平相處，就好像一位朋友，你想要把他當成知心的朋友，你就必需接納他、包容他。包括你最親近的人。要改變你的心，反省自己，好不好？萬法由心生，好不好？
◎　凡事要小心，小心裏面要誠心，誠心裏面要真心，真心裏面要不變初心。
◎　道就在生活，試著去講，把你所聽的，還有今天所看的這堂課綜合起來。
◎　道就在每一個人的身上，你要修道，修自己，是一輩子的事。辦道需要有勇氣去把握時機，這一機一運過了啦，你想要再辦道就很辛苦啦，沒有就是沒有，要強求也強求不來。
◎　道就在你的言行舉止，應不應該跪？是不是合乎禮？很自然的。你修養不夠，只會被看輕而已。自尊才能人尊，自愛才能人愛。
◎　道就在日常生活中，你尊敬我，我就尊敬你是一樣的，道就是常理，運用在每一個人的身上都是一樣的，這才是道。如應用在他身上不符合，那就不是道，那就不是你們應該學的道。
◎　你們太狹隘了，依照他的格局，他不是獨享，他是分享。要不要借著他的手分享給大家？（要）你們要懂得善用這個道理，不要自己攬在身上擔心，只擔心自己沒有，你們就錯看了。天底下的道是無所不在的。他今天抱那一點點不是為自己想，是為大家想，懂嗎？學著分享，你的格局就大了！雙手是萬能的，如果用了別的工具，大概助力就一點點了。
◎　有福氣還要懂得惜福，不懂得惜福，福會讓你們享盡喔！自修自得，你自己吃飯自己飽，自己修道自己了，他修道他的事，你修道你的事。
◎　為師剛剛說：不能吃（供果），可是有人還是吃了。非常的心疼，因為如果你不吃，你就有非常大的助力，你一吃啦，為師也救不了你啦。
◎　這顆葡萄看起來很小是嗎？這一顆得來不易喔，不要小看這一顆葡萄，我們用最真的心把它包住。剛剛為師要現身的時候，你們唱了一首大地有愛，現在為師也希望徒兒們用最真的愛包住它，這份愛是延續你下一秒開始，你要跨出的每一步裏面，你都包含了這份愛，這份什麽愛？真心的愛，對家人獻出最真的愛，對你周遭所有的好朋友獻出最真的愛，對你看到的人，你認識不認識都好，你都用一份有愛心的眼神去接納他們。
◎　尤其現在的災難不是你們所看到的這樣，也不是所報導的這樣，是很大的。這份災難我們用這一份愛先把自己救好，把心正確了，這份愛，我們來平息這一場，好不好？不管你是不是曾經失去過，失去什麽，或許你曾經覺得為師我沒有在你身邊，或許你覺得每一個人看起來都不對勁，這些都是過去了。這一刻開始，我們就從這一刻開始，發出最真的愛，這份心，來迎接，包括新生命也好，我們就是新生命。我們自己就是新生命。用這一份愛來接納自己，就從這一刻開始，好不好？（好）
◎　希望我的徒兒每一個都身心健康，希望我的徒兒走的路都是平平順順，希望我的徒兒走出的是大格局。什麽是大格局？再重新規劃一下，好不好？為師對你們非常的有希望，為師對你們非常的有信心，為師對你們非常非常的信任，也非常非常的期待你們每一個獻出最真的愛，為衆生付出一點心力。自己就是衆生，為自己付出一點心力。從這一刻開始，好不好？
◎　你要自己吃也好，你要送給旁邊的朋友也好，因為你己經俱足了它，它就在你心裏，這一份助力即將推著你往前走，這就是初發心，重新（從心）出發，不斷不斷每一刻重新（從心）出發。要求自己，不要要求別人，好不好？要求自己做好每一個角色，你就不會苦了，因為沒有要求，你就不苦了。你要求的是自己，你就會認真，不是認假喔。認真。徒兒們，時間是不等你們的，趁著有用的身體，好好的加把勁，為自己鋪未來的路，好不好？（好）
◎　我們今天把你們所獻的最真的愛，我們再回獻給所有的諸天仙佛，包括送給老 娘好不好？這是最真的喔！而且用最亮的盤子。你們看看，這是你們把你們自己的葡萄奉獻出來，經過你們的雙手搓揉到這樣光亮，這就是你們的一份心，我們再回獻給　老 ，　諸天仙佛。明天畢班後，今天晚上不能來偷拿喔，也不能偷放了喔。沒有用，你覺得你很需要的，很需要很需要的，請你用很恭敬的心叩一百個首，然後再拿一顆。頂多一顆喔，你拿兩顆就沒效了。好不好？（好）。有沒有問題？（沒有）。
◎　王道的王，你只是嘴巴念念，你不去做，久而久之，你就失去了這個你自性的王，你的王道就不見了。
◎　為師還有幾個字要送你們，這一部經就從你們洛杉磯開始。作得出來就是大家的福氣。你要交給後面的人，你才能夠往前邁步，要懂得善用人才。
◎　這是哪一部經的？（心經）今天你們是第一班，為師把心經開始批，可見對你們多麽的看重。為甚麽要批心經？是不是每個人的心都生病了？你們常講一句話，家家有本（難念的經）為什麽？因為你們不懂得自心。你們離自己心的經呢，都太遠了，這部無字真經你們已經開始在遺忘了。你們隨著物欲，隨著自己的喜怒哀樂，漸漸在迷失自己了。為師擔心，所以呢，在快要劃下句點的這個階段，還要冒著風險，因為要給你們深度，要給你們有意義的東西。所以呢，絞盡腦汁，還是心經，心經對你們最有幫助，那些制度裏面，那些你一直在提倡的東西裏面，不離自心，這一部無字真經，其實是藉（借）經引經，行經，是不是？聽好，借經引經行經，現在是白陽，已經是末秋期了，時間真的有限，人生是無常的，為師不是在詛咒你們，也不是在叫你們過著這麽不安定的生活，為師回歸到原點，希望大家過的安心。
◎　你要安心之前，要懂得自己的心，懂得自己的心才懂得安身，你才能夠立命，你知命，你立命，你才能夠造命，你才能夠不跟著你的命運在走，因果在走。了因斷果，就只有從知命開始，知道什麽命嗎？你知道你什麽命嗎？（蔡經理：不知道）不知道？你跟著誰走？（蔡經理：跟著老師走）。你不入這個門，你也在修道，修者改也，你隨時看到不好，你就是要修。不是你求了道，掛上修道名，你才要修道。只是你今天入了這個門，更確切的了解到一定要修道，不只是為自己好，為家人好，為全世界多一份和平安詳，你就會修道。
◎　你今天是辦道的命，就要全捨，什麽是全捨？你要放棄家人，放棄先生，放棄兒女啊？你要全聖。全聖，你的心心念念，學著你們前人，知道嗎？（知道）你們後來一批一批新領命的這些，都是生力軍啊！要一棒接著一棒，可是要凝聚，這個力量就出來了。你家如果每個成員不凝聚，有沒有力量？（沒有）人家說家和萬事興，入了這個門就是一家人，是不是？知命了嗎？（知道）。要不要立命，然後造命？（要）。不懂的，妳前面有很多可以學的，很多很多，好不好？（好）
◎　累了，請忍耐一下，好不好？（好）你再忍的過，你耐的過，未來就是你的。忍不過，耐不過，吞不下這口氣，你就怎麽樣？一直在退步啦。退步不是在向前哦，這個是明顯的真的在退步。今天為師來，還看得到大家，為師把每一個臉孔都記住了，不管我有沒有再借竅來，為師永遠在徒兒每一個人的身邊。你今天既入佛門，咱們一日為師，終生為父，懂意思嗎？（懂）這一份情份，是誰也剝奪不走的，你忘不掉的。你忘記沒關係，為師還是沒有辦法忘記徒兒！
◎　你們會不會覺得很奇怪，第一班批的，為甚麽不是觀自在菩薩？有沒有覺得很奇怪？（有）每一班都有它契機的，今天咱們契機在這喔，你就好好的尋著不垢不淨，不增不減。什麽叫不垢不淨？你的自性，你的真主人，是本自具足，圓圓滿滿。不增不減，你也不會別人講了一句不好的話，就損了一些，就摻了汙垢，不會。不垢不淨。也不會說你今天說的，反省的比較特別厲害，它就比較幹淨，不會。它是圓圓滿滿的，可是，你有沒有常常圓圓滿滿的心去應對進退？去看你周遭的人事物呢？當你圓圓滿滿去看的時候，你看到的是不垢不淨，不增不減，就這八個字，夠用你一輩子。
◎　好好的去體會一下，什麽叫垢，什麽叫淨，什麽叫增，什麽叫減。這是有形有相的東西（老師指毛巾），給你，你就增加，那是有形的增加，其實你已經失去了。如果你給別人，是不是分享的更多快樂？是這種意思。懂得借著無形的東西，體會有形的東西，借著有形的東西，體會無形的意義，這叫人生的真諦，喜怒哀樂發而皆中節，一切回歸到自己的原點。你的原點就是你的光沱沱圓爍爍，不增不減，不垢不淨的東西。就在那裏，你能夠聽，能夠理解，能夠微笑，能夠會心的一笑，所有自在都是你的。
◎　你隨處都自在，你隨遇而安，因為你處處都抱著你的真主人在走，你不會用有色的眼光去要求別人，你隨時都看到他的佛性，你隨時都散發出來的是，佛心佛眼。你作的都是佛事，佛還有計較，還有比較嗎？（沒有）當你回歸到不計較不比較，你就不會亂叫了嘛，是不是啊？不計較，不比較，你就不會亂叫。
◎　這張嘴巴，只講佛的好話，叫善言。所以你就是善用你自己的肉體，你手伸出來是幫助別人的。你的眼神是慈愛的，你就是永遠都在作佛。而且你們是活著的佛，活著的哦，會不會呼吸？（會）會呼吸的佛就是活著的佛。肚子餓不餓？（不會）騙人，時間已經到啦。（衆笑）這個是人造五行裏面肉體嘛，是不是啊？要能夠感受天氣的變化，會感受饑渴，會感受不足，這是有形的。
◎　可是無形的，要隨時感到不足，你就隨時很謙下，你謙下你就是有道了。你有道，你隨處都很有道，隨處就自在，你就隨遇而安，你就快樂似神仙了。所以你不只在做活著的佛，你還活的像佛一樣。高不高興？（高興）會不會越修道越快樂？（會）會不會越辦道越覺得喜悅？（會）不會再為了數字而煩惱（衆笑）你會為數字而煩惱，你就自束一格，懂意思嗎？（懂）聽懂哦，你如果為數字而煩惱，你就是自束一格。
◎　如果你今天站出來是為衆生，你把那個格子啊擦掉，與天地合而為一，把這個家當成區域裏面的一個小的家，你們很小耶，你們知道嗎？（知道）宇宙裏面你們很小耶，現在才這些人來聽道理，太可惜了，這麽好的地方，真的太可惜了，所以把今天所聽到的，帶回去，好不好？（好）
◎　把你的手全放開，你們老師是誰？（濟公活佛）你右手寫字，習慣右手寫字的就伸出右手，習慣左手寫字的就伸出左手，然後一手把你的手掌打開，好，你們老師是誰？（濟公活佛）用心寫喔，來，寫在自己的手掌，刻下去哦，刻下去，刻下去，你心中就會有濟公。
◎　然後，告訴自己，換手，寫著我是小濟公。（衆笑）對，因為很難寫嘛，你們以為要當濟公那麽容易喔？好，寫好了嗎？（沒有）很難對不對？（對）哦，寫濟公比較容易是不是？（對）所以不要加小好了，我是濟公。寫完了？（寫完了）好不容易是不是啊？（是）好，雙手打開，面對仙佛，很清楚哦，抱在胸前。
◎　好，記住，為師二六時中，都在你們身邊，有事的時候，呼叫我，我就是你，因為你是濟公嘛，是不是啊？你就是我，誠則靈，誠則靈，好不好？（好）看到大家很高興，這份心，把它記在心裏面，再打開雙手，因為你愛自己之後，你一定要愛別人，是不是？（是）來，握著你旁邊非常可愛的朋友的手，非常可愛喔，好，握著，握著（老師對某剛出大車禍的班員慈悲）來，睜開眼睛，你抱著它（老師指葡萄），你的雙手，你雙手可以動嗎？來，合著。打開，不要動喔，我今天幫了你，要記得你去幫更多的衆生，好不好？好不好？可以嗎？掉了，小心。
◎　好，收起來，抱十分鍾，把你的愛放下去，然後再把它放回去，明天畢班的時候，來拿，好不好？懂嗎？懂嗎？你要講出來，懂嗎？你一定要拿哦，好不好？（好）。
◎　現在看看左右，你要知道喔，你看到的都是最好最好最好的人，都是老天的棟梁之才，希望你們勇敢的邁出每一步，勇敢的做好你自己，演好你自己，好不好？（好）沒問題吧？（沒問題）那開心一點好不好？（好）笑著送為師走好不好？（好）明天為師真的不能來，因為還有別的地方去。
◎　（某班員請老師慈悲，因為兒子去年十一月去世，想請老師幫她的兒子不要受苦）天下父母心，是不是？（是）你們說她的兒子會不會受苦？（不會）為什麽？（有媽媽的愛）還有什麽？因為他媽媽在做佛事，是不是？（是）妳多渡一些好人，回向給他，他就自然不會受苦，妳來，妳知道他多高興嗎？你們知道嗎？你們一人緊繫千千萬萬的性命，你們的九玄七祖都在跟著你們。你們高興，修的高興，他們也高興，你們不要害了你們九玄七祖哦，好不好？（好）
◎　你耽誤了衆生，你就是耽誤衆生的九玄七祖，一線的肉粽，你可知道？（知道）這麽好的地方，讓它發揮出最大的力量，好不好？（好）為師就是這樣子握著你們的手，幫助你們的，我們一起走過來，好不好？（好）時機已經成熟了，這次該是要大宏展的時候了，（謝謝老師慈悲）不要再套用文化不一樣，膚色不一樣了，以佛性平等來觀衆生，好不好？（好）就這份心，為師就是要你們這份心，好好加油，好不好？（好）好，放下手，舉起另外一只手，咱們要說goodbye。為師很高興，真的很高興。
◎　當你們心很苦的時候，就是世界末日啦，當你心很快樂的時候，喜不喜歡住在天堂？（喜歡）喜歡歸空後也住在天堂？（喜歡）記住，你就是從天堂來的，怎麽來就要怎麽回去，好不好？（好）好，舉起手，咱們說再見，真的要再見了喔！（好）

道法自然
◎　道在日常生活中，道從平常修起，修你這顆心，不要起伏太大，慾望不要太重，氣也不要太高，改毛病去脾氣。
◎　修修自己，老老實實，該睡覺的時候專心睡覺，不要想東想西，想多了睡不著，病了怪誰？怪自己啊！咱們吃飯不要吃全飽，就好像做事情我們要常留餘地，給自己留個餘地，也給別人留個餘地，是不是？說話要留餘地、做事也要留餘地，為什麼？你們過年時常喜歡說祝年年有餘，為什麼有餘？有餘是不是好像你的儲蓄用不完？那我們修道要行功、要培內德，今天你饒了人家一馬，明天別人也會一樣待你，是不是？今天你對別人說話太粗了、做事太絕了就會有報應，那是不是因果？
◎　咱們修道修心，這麼多人在一起相處，各人有各人的個性，各人的生長環境也不同，甚至語言也不相同。咱們修自己就是要修如何跟人家相處的圓融，怎樣做事才是恰當，怎樣才是滿意。那這麼多人你怎麼去做？你不能老是都認為自己對，別人不對，你得想一想老師有說過，我們修道要修自己的脾氣毛病，有什麼不懂的地方，得要能夠接受別人的意見。常言說的好：「忠言逆耳」；別人給你良心的建議你得接受，想想我是不是真的做好，若做不好我就改，古時候成聖成賢的哪個不是改，改到最後沒有缺點了，他才能成聖賢、成仙成佛？
◎　你們要修自己，要學仙佛的精神，學學老師、學做小濟公，要慢慢改，一點一滴從小地方改，只要你願意去改，上天沒有看不起你的。
◎　辦事人員要全方位的學習辦事人員要有經驗，什麼事你都要嚐試，什麼事你都要會解決，什麼禮節你都要會，全才全能。一個辦事人員全才全能，才能小兵立大功：不要以為立功的人都站在前頭，沒有後面的人這麼推著，哪來前頭的人？一切是非、一切考驗、一切善惡、一切對錯，上天自能明察秋毫。當你受了傷、心裏痛苦，怨天尤人有什麼用？能解決嗎？把心房打開，想一想上天的德性，多少人指著上天，斥罵上天不仁、不公，上天有沒有下個雷把他給劈了？（沒有）那你們為何要這樣斤斤計較呢？不是說要法天則地嗎？
◎　上天的德性是這麼一番，你們有沒有學起來？再怎麼罵，罵的也是肉身假體，罵不到真主人，你生什麼氣？計較什麼？難過什麼？想開了不就好了嗎？人都是為了一口氣，這口氣爭不過來就不服氣，自己天理跟人心就交戰了；天理說：「算了」，人心說：「這怎麼可以！他這樣侮辱我的人格，不能罷休！」天理跟人心交戰是很辛苦的，天打雷劈就是這個意思。每件事情處理的方法都不一樣，有沒有做圓滿最重要。圓滿，人家說好，不圓滿，人家說沒經驗，所以要求經驗。在經驗的過程中有對有錯，能從錯中學習，這才了不起。不要怕失敗，不要怕挫折，更不要怕考驗，沒有這些，哪來的成就、成功，古聖仙佛哪個沒有跌倒過？人家都是跌倒了又站起來，才叫古聖仙佛。
◎　每個人都有很多辛酸，也都有很多的疑問、苦痛。這些辛酸、苦痛、疑問要靠自己解答，機會要靠自己研究，這些目標要靠自己邁進，明白嗎？如果有了疑問你不走、不問、不想，疑問永遠是疑問，改不了還是疑問，這不是什麼大問題，而是個人修、個人得的問題。
◎　你們的義務是感化身邊的人。感化有好多種方法，像關法律主他恨鐵不成鋼，要教訓每一個人，而南海古佛則是用溫言柔語來打動你的心房，為師是軟硬兼施，你們不感動也就算了，為師也沒辦法；但你們要學的方法不一樣，你們最好要學古佛那一種，因為你們是人，人要感動人就不能太硬，雖然你有不平凡的志向，但面對的卻是平凡的人，所以口氣要好、心要誠、意要堅，這樣子人家才會接受。
◎　徒兒們該做的事要做，不該做的不要動。明知道錯還犯錯，這樣不可以。現在這件事情你做了，水遠在別人面前抬不起頭，沒有臉見父母，沒有臉見為師，因為你會心虛，所以知道是錯就不要做。做人就是要光明正大，就是要抬頭挺胸，擇善固執，好的我們去做，不好的說什麼也不碰，這份志節、操守千萬不可廢。
◎　有句話說修道在日常生活當中，是不是？那行、住、坐、臥就是我們的日常生活，行、住、坐、臥也是一門修道的功夫，看得出來嗎？行是動，住是定，坐是靜，臥是空。在修辦的路上，行對今天的白陽天使來說，佔了一個很重要的動作。有一句話說：「兔子腿，王八臉」。先問問你們，今天你們要去拜訪道親或渡人，什麼事情是要事先準備的？你們去拜訪這家人，是不是要先清楚這家人？為什麼要去拜訪？出發點在哪？目的在哪？去拜訪道親是為了表示關懷，跟他友善、親近了，讓他感到有親切感，他自然而然會常到佛堂來，是不是這樣？（是）一定會到佛堂來嗎？你去拜訪成全他，是不是說他一定要來佛堂了，才叫拜訪成全成功？他不來你就是失敗，是這樣嗎？你說去關懷他，那要問問看所謂的關懷，是怎麼樣的關懷？是你一去到他家，就一輪嘴的告訴他人生的大道理，說他就是不來佛堂，所以才會遭遇到這一切困惑、障礙；他就是不來佛堂，所以冤欠才會找上門，現在樣樣都不順，順考、逆考、顛倒考全都來了，你是這樣拜訪人家的嗎？是這樣去做成全嗎？
◎　怎樣才叫關懷？今天別人是因為遇到事情了，心裡覺得苦悶，覺得委屈有苦楚難以向人言，才叫做苦，對不對？或許這個人的家人不諒解，那麼這一次去拜訪成全，應該是你聽他訴苦為重要；你聽他訴苦，聽他吐苦水，慢慢的，他覺得你這個人可以聆聽他的苦處，覺得你是真心的關心他，明白嗎？
◎　今天你們身為白陽弟子，一貫道的弟子，你們是不是有責任去維護這個道場的道譽、道名？可是在什麼時候你們就不應該太過熱衷於做這件事？好比說，今天我來拜訪你，那我們都知道某位前賢的優點，我們誇獎他，為他佈德是應該的；可是，當知道某位前賢的缺點時，你們不講還好，有時為了保護你們的道譽、道名，就會說你不認識這位前賢，這位前賢不是你們道場的，這樣說會讓人覺得不仁不義，明白嗎？
◎　今天大道普遍，到處都是道親，走到街上，放眼望去，幾乎都是了，如果你有這樣的感覺，表示你懂得戰戰兢兢，懂得隨時莊重自己，注意自己的言行舉止。可是有時候到某些地方，遇到不是你們自己的道親，是別的佛堂的道親，從來沒看過，也不認識的，是生面孔，你也不曉得他是道親，那你這個時候會不會覺得沒有人認識我，我的言行舉止就能夠隨便來，會嗎？

三寶修持
◎　有志於道者，以「守玄」功夫為修行之基石，守玄功夫非專指打坐禪定而言，而是在行、住、坐、臥中常收束身心，取念於前，意守玄關，念念不離而相續。把心收回玄關，就不會起邪念和妄想。從玄關發出的念頭，都是正念，都是慈悲心、喜捨心、智慧心。輕提心念在玄關，再用玄關去聽、去看、去應對一切事物，如此便能與師以心印心。
◎　五字真言默念於心，用天心（玄關）去念，這種修持，可以讓我們帶到天涯海角，任何場所，任何時間，行住坐臥，都可以默念。散步時、空閒時、工作時、睡覺時都可以默念，這是收束心念最簡單，最方便的方法。一切煩惱、妄想都是劫難，默念五字真言，不是外求淨土，而是內生淨土，用自性佛堂，獻自性心香，誦無字真經——守玄。
◎　一個人若平日能夠時常「守玄」，祥和之氣自然會引發善因緣的發生。
◎　徒兒們，你再不往自己內心著手，就太遲了。趕快！趕快安設無形的自心佛堂。趕快！趕快安設無形的自性佛堂。咱就在自心佛堂，自性道場裡修道吧！凡事不要太忙碌，留點時間收收心，三寶常常來使用，保證修道法喜又進步！
◎　活佛老師曾在靈隱寺教過調心的方法：大意是當有煩惱壓力時，手抱合同在胸前，眼睛八分閉，二分張，舌頂上顎，意守玄關，吸氣時默念口訣第一個字，吐氣時默念口訣後四個字，想像著呼吸從玄關進出。晚上睡前反省也要這樣使用。但不可太久，十分鐘至十五分鐘，否則會變成頑空。
　　※註：老師把此三寶用法稱為「調心」
◎　用心觀想呼吸，吸氣時觀想，氣從玄關吸進，再由玄關吐出，而吸氣時要念真經，吐氣時念一次。
◎　真經或一次氣唸一字都可以。我們道中是真人靜坐，道法自然，平心靜氣，坐的時候，身體要自然，背脊要直，兩眼自然八分閉，舌頂上顎，兩膀輕鬆下垂，自然氣貫丹田，二目守玄真人靜坐，平心靜氣，兩眼守玄關竅，這叫真人靜坐。
◎　真人靜坐，如何坐？二六時中時時刻刻迴光返照，二目守玄，眼睛閉八分睜二分，看住我們明師所指點的地方，不思善不思惡，就是所謂的真人靜坐。行、住、坐、臥之間都能夠守住真人之地，就不離本性。
◎　如果人的心不能執中一處，辦事就難成了，能夠把它執中一處，則無事不成；能以本性作為你的主人翁，你就可以主宰你自己，對於一切你也能夠平衡了。
◎　時時念頭守一，不思善，不思惡，不執著，五字真言時時默念，有空三寶用一用。
◎　為師傳給你們的三寶心法，是不是要用來預防盜賊？時時刻刻用三寶，放下人世間的情愛、痛苦、煩惱，債清德立，就漸漸與仙佛接近了。
◎　清口還要清心，把垃圾污穢一切貪嗔癡慾望掃除。見人不好，感謝上天讓我們有前車之鑑，見人好，感謝上天讓我們見賢思齊，把內心念頭真正的清乾淨，時時刻刻不離佛性，恩愛名利不戀，時時刻刻三寶存心。
◎　對以往的過錯要下定決心去改變，一心一意去改變自己，時刻用三寶趕走身上的賊人：貪嗔癡。
◎　徒兒閒暇更記住：時時靜心默守玄關，不浮不燥，氣貫丹田。
◎　三寶乃法門，而你們不會使用，只知遇到災難時趕緊用三寶，平時就該用來修心煉性，常唸你就與彌勒祖師、為師有感應，遇困難感應就快。
◎　晚上睡覺沒有用三寶的請舉手？（無人舉手）不錯，你們都有長進。聽老師講這種話叫做愛的叮嚀，有則繼續，無則嘉勉。
◎　要靜坐可以，你有一訣，比他們更高超的，他們天天坐在那裡，事也不做的去靜坐；你可以做事，也可以靜坐，那就是你這個雙人，「二目守玄，而又能做事。」雙人守一土，中央戊己土，「雙人能守中土，才能見性」，不像他們那樣靜坐來的；你能培外功修內德，修久了，你自然到達境界，你就能平心靜氣。沒有一個經典是教我們參禪打坐的。
◎　三寶的好處、妙用太多了，但要運用於日常生活中，用於自身，如心不平靜時，念念五字真言；有問題時、靜不下來時，念念五字真言，就有妙智慧。迷惘時要參拜，就是問問自己、反省自己，為什麼會有這樣的問題？先找出根本再解決，這樣就是妙智慧了。
◎　如何克己呢？
　　一、冷靜，這不是一次就能冷靜下來，是要慢慢、要功夫的。
　　二、意守玄關。
　　三、凡事都是自己的錯，所以要並用三寶。
　　四、將心比心。
　　五、替換定律，不急不緩，做到中庸之道。
　　六、反求諸己，凡事先想一想，仔細思考是不是自己的錯？
◎　到末後了，沒把握往後怎能修辦？從此刻開始，心性一定要提昇！一切的人我、對待，不要存在！如果在人事上打轉，那你還修什麼？辦什麼？光看的都是別人的不對，所以說修道、辦道，要與人結善緣，而不是結冤；心裏起憎恨心，就與人結了惡緣！所以每個人都要提昇！這是沒有人可以代替你的。
　　第二寶（口訣）在緊急的時候念一念，沒事的時候也要念，最重要的是：要去「實踐」！念念如仙佛，魔就對你沒有辦法！念念都是佛心，就沒有私我，沒有私，就不會貪，還會執著什麼？憎恨什麼？要腳踏實地去實踐！
◎　很自然的，一吸一呼，呼吸之間本是道，不是有形色在那裏坐禪道，你們進來的時候，兩目守玄，把心念收攝，收攝你們的心念，不要讓你們的心猿意馬往外放，那時候、那一刻，當下就是道！神仙在那裏？天堂在那裏？在你們的心中！
◎　三寶心法日常用，修心煉性復本容，莫將此寶丟腦後，辜負上蒼把道展弘。
◎　徒兒呀！我們來檢討九七，檢討你們日常生活中，一舉一動與思惟之間，一投足一舉手，有沒有犯了過錯？念頭一動，整個人生就轉變了。
◎　反省自己，一出口有沒有講是非？反省自己開口閉口皆是道？懺悔班時哭哭啼啼，愈懺愈糊塗，這樣有什麼用呢？徒兒讓為師不禁的傷心。
◎　把燈關掉，把心平靜下來守玄，有看到東西嗎？先放在心裡好好的看。如果心不能平靜下來，就看不到什麼。在你面前有一團光，心越靜，自然就能夠看到未來的世界。那時候從海裡往上去，那是水災。把心再平靜下來，你們就能夠看到九九八一。把燈打開，徒兒是否有看到九九八一的景象？看到的徒兒站出來講。
◎　有人跟為師說：「老師啊！剛才看的不太清楚啊！」好，電燈再關，不管你們看到什麼，要一直念五字真經。徒兒有沒有比較靜下來了？看到什麼？
　　（林點傳師：請問老師，大災劫來的時候，我們要進行那些工作？）
　　第一，人要懂得平靜。
　　第二，唸經，讀經。可見得你們各個心裡都有怕哦！定力還不夠。在平靜當中，念頭不可以隨便亂動，那時候你們就要克制自己的念頭，克制自己的慾望。
　　第三，你們各個應該懂了吧！（以三寶心法為修持）對啦！
　　你們要問為師什麼呢？
　　（老師慈悲，我們在佛魔交爭的時候，要如何降服自己的業力？）
　　老師：只有用三寶。可是在這裡為師沒有跟你們談因果，各人有各人的因果，必須要靠你們各人去了，相信你們各個都在安定的時候，沒有在徬徨之中了。
　　※　註：『這次法會的訓文中，老師借翹在現場，要求道親要眼看佛燈，並且用三寶守玄默念真經，老師同時讓全部的道親看到了末日的災劫景象印證，平常法會活佛老師臨壇時都是慈悲的教化我們要修辦道，很少講什麼顯化的，這是唯一老師在法會中有顯化的狀況。老師指示在場所有的道親先看佛燈，讓大家的心收回來專一【意守玄關】，但是每個人的念頭會亂動，老師指示大家再默念真經，當每個人的心收回來時，一心清靜，老師即顯化讓在場的道親看到末後災劫的景象，讓大家有所警惕。並明白末日災劫來臨時，要用三寶來修持，不要害怕與惶恐。』
◎　想不想賞月呀！（想）月亮出來了嗎？（還沒）月亮常常都在，時時都在，只是你們看不到而已呀！想不想賞月呀！（想）你們意願這麼低，老師我怎麼樣請月亮出來呢？想不想呀？（想）乾道很想，坤道想不想呀？（想）你們想嗎？（想）好！那麼電燈先關一下吧！你們好好守玄！等一下月亮就出來了！
　　靜靜心啊！可有沒有人要去外面看看月亮出來了沒呀？（此時有位坤道班員說她要去）你們都以為老師講的話這麼簡單嗎？無聲勝有聲是不是呀？今天賞月就是賞你這心頭月，望到了沒呀！心圓月就圓，心有缺口月就不圓了！好吧！把燈打開，你們的功夫還不到，可以坐到深夜，心開了沒？（開了）絃鬆了沒？（有）所以三寶會不會用呀？（會）剛才守玄，有沒有守到睡覺了？
　　『註：此班三天法會為發一組一年一次的青年三天法會，參與青年大多是點傳師、講師、壇主的子女，活佛老師先教青年道親用一下三寶，然後才繼續開示慈語。老師先教三寶來降伏道親的妄心，接下來的慈訓才能讓青年弟子聽得進去而有更深的體悟』
　　（陳經理請示：守玄要怎麼守比較標準？）
　　老師：就兩目守玄而已啊！（守這個地方）當然是守那個地方，不然，你守那裡？鼻尖嘛！（那麼整個心意是在這個地方嗎？）當然是在這裡，但是，你要觀鼻啊！兩眼守玄是觀玄，對不對？但是，你們要以鼻觀鼻啊！（兩個眼睛看在這個地方）嗯！二分開八分閉（看在這個地方，然後心意守在裡面）對！對！（那到最後也是這個樣子？）當然要自然啊！自自然然啊！（要不要用力？）不用！不用用力。（謝謝老師慈悲）好！好！
◎　你靜下來當手抱合同二目守玄，這個守玄不是叫你守在這裡（點的地方）這樣會變成鬥雞眼，你們現在東西拿在這裡看，眼睛的兩眸會不會集中在這裡？這個玄就是中。把你的心思雜念妄念都放下來，放得一無所放，台語說的「無影無一隻」六祖說的「本來無一物」都無一物本來的那個至清至淨、玄之又玄眾妙之門。所以原先叫你放下，二目守中，中就是玄就是道，而不是叫你守在這裡，人家會說奇怪，他們一貫道的道親，每一個眼睛都斜眼「脫窗」（台語）這是不對的！
◎　要載同伴！要登彼岸！要闔家團圓不分散！休忘了眼前明燈！閉目守玄，看看自己昏暗不昏暗？靜以自觀，動以相看。眼睛睜開，看看自性佛在不在？
◎　人自有生以來就是妄念用事，所以要調伏你們的妄念，就要先調伏你們的心，佛家之靜坐方法，也是禪定的功用，「禪定心」你們好好的去參悟，懂否？
◎　徒兒們！為師希望你們現在自己面對　母燈，眼睛閉上，靜默三分鐘（班員都依師指示閉眼迴光返照）唯有自性，你的自性才能照亮自己，只有它才是真的，以後災禍來臨就是靠這一點真靈救世，所以自救救他，希望徒兒都能保護自己的靈光，好自為之。

八大人覺
第一、以無常觀、無我觀、不淨觀、苦空觀，來觀察宇宙和人生的一切事情。
第二、貪慾是痛苦的根源，要斷除貪欲才能解脫自在。
第三、斷除無厭足的心，安貧樂道、追求智慧。
第四、不斷的修福學慧，克服一切困難，戰勝一切的磨難，堅持到底，取得最後的勝利。
第五、學習一切知識、破除愚昧，並以自己所學之事貢獻社會。
第六、對貧窮和愚昧的人，要給予物質上的幫助、精神上的安慰，不要嫌棄他們。
第七、不染世樂，過著清靜安樂的生活，不做五慾的俘虜。
第八、發愿普渡一切眾生，不做自了漢。
註：此八件事乃是諸佛菩薩大人之所覺悟。
精進行道，慈悲修慧，乘法身船，至涅槃岸；復還生死，渡脫眾生。以前八事，開導一切，令諸眾生，覺生死苦，捨離五欲，修心聖道。若佛弟子頌此八事，於念念中，滅無量罪；進趣菩提，速登正覺；永斷生死，常住快樂。
第一、以無常觀、無我觀、不淨觀、苦空觀，來觀察宇宙和人生的一切事情。
一、「無常觀」——生命是不是無常的，天地是不是有無常？
曾不曾聽說過在高原高山，發現了海底的貝殼呢？那就是留下一點蛛絲馬跡跟證據，告訴你們地球也是有無常、也是有混沌。經過地殼的變動，高山也有可能變成平地，或變成沈到海底。那海底的陸地也有可能被擠壓，然後成為高山，所以天地是無常的。
說到天地的無常，天地還有很多的無常，徒兒看見了嗎？古月照今塵，昔日秦始皇造萬里長城，長城依舊還在，但秦始皇看得見嗎？看不見。還有古人不管蓋了多少堅固的樓房，經過了時間歲月，慢慢的風化腐蝕，終至頹毀敗壞，這就是無常。徒兒們想到了自己的無常嗎？
如果為師手上拿了一個杯子，這個杯子是不是隨時都有可能掉在地上？各人的無常什麼時候會來不曉得。我們志向要遠，不要天天擔心，怕自己馬上會死，這是錯誤的；一定要計畫未來，然後珍惜現在，每一個人的計畫就是朝向永恆之路行真理，然後好好的循善道去走，這樣子無常來了，也就不可怕了。一個有修的人，就巴不得早早脫離這個肉身可以回天，不用再受世間的苦。
「無我觀」——無我是什麼意思？
為師問你們：如果你們現在身上有很強烈的病痛，會不會想尋死不想活？但是這病痛會不會因為你想尋死，而就不見了？不可能。在不同的時間扮演不同的角色，這就是輪迴的可怕。
什麼叫業力？有沒有看過打撞球？業力就好比撞球的原理，你用一個白色的球去撞一排紅色的球，當白色球撞到了紅色球的時候，白色的球會停下來，但是紅色的球因為被白色球的力量接到了，它會過繼了它的能源會向前走，這就是業力；也就是說前世徒兒是白色的球，今生變成紅色的球，但是靈性還是依舊存在的。經過累世的輪迴，你當過男的、女的、當過官、當過乞丐，如果不幸一點，當過雞、鴨、狗、豬、貓，那一個才是你？都不是你。
為什麼這樣說？只有　老母生你一個靈性才是真正的你，你要承認說：那隻狗是你嗎？不是，只有靈性脫離了那個肉體，靈性才是真的，那個肉體、色身都是假的，所以經過了累世的輪迴，是不是不要執著「我」呢？
為什麼不執著「我」？因為「我」，是因為你有知覺而存在、你執著「我」而存在，要修行就是要忘我、斷我、去執，把一些執著拋棄。你有了這個肉身，你不要執著我擁有的一切，然後為了這個肉體，斤斤計較。
「不淨觀」——不淨觀是什麼意思？
徒兒們死了，會不會變化成蛆？生病感冒了，會不會流鼻涕？如果身上有瘡，會不會化濃長蛆？那每天吃飯經過消化道要不要排泄？那想想看：你天天不洗澡、不刷牙，多恐怖啊！不要說俊男美女，告訴你，大家閃得很遠。
所以人的肉身是不是不淨的？體內充滿不淨的東西，包括種種的排泄物；你睡覺流口水，天亮看了可不可怕？所以全身都是一包膿血，人身是四大假合：水、火、風、土所凝聚的，死了以後塵歸塵、土歸土，所以身是不淨的，要看破它。但是為師叫你看破，不是叫你不洗澡喔！而是教你，這個肉身只是暫時給你使用的，不要太執著。如果你有一部車，當然也是要保養打臘、要加油、要進維修廠，那部車就像你們的肉體一樣，也是要保養，但不能太執著。
「苦空觀」——什麼叫苦空？
嬰兒呱呱墜地的時候是不是放聲大哭啊？為什麼？因為很苦，人生有那些苦？（八大苦：生、老、病、死、求不得、怨憎會、五陰盛、愛別離苦。）人生有生老病死一切的無常，身體會因為飢寒暖餓而有所感覺，所以吾患此身。
有這個身體就有種種的需要，但是也有種種的困難。為師方才有舉例：如身上有點痛的時候，想甩都甩不掉，所以一切的苦要自己承受，好比有些人太貪心，讓自己被倒會，這也是苦，是精神的苦；雖然他身上沒有少一滴血，沒有少一塊肉，這是心痛啊！這也是苦。
還有一進門都是冤家，夫妻不睦、兒女爭吵，常常吵吵鬧鬧，這也是苦。你往醫院一看，好似人間的地獄，哇！鋸腳的、斷手的、割腸子的，到處宰宰殺殺、切切割割的，這也是苦。
人一旦老了不管用了，就更苦了，那你們現在還管用吧？管用要好好的用、好好的珍惜，自然上天給你們安排的一切觀苦悟空，苦根在那裡就要好好的把它看破。
今天如果很冷，你不穿一件背心、汗衫，在外面天寒地凍你也會苦，口渴也會苦。總之一切的七情六慾、不滿足的心都是苦，這些都要把它去除，那用這「苦空觀」來觀察宇宙和人生的一切事情，你們是不是看破了許多？人生海海要看破。
第二、貪慾是痛苦的根源，要斷除貪慾才能解脫自在。
有一個生意人應該九點打烊，這時他希望還有人來光顧，所以他一直等，等到十一點半了，還沒有任何人來光顧，於是很怨恨的把鐵門拉下來，又白等了。這是因為你有貪心、你有想要的心，你有種種的執著跟妄想，才有這麼多的苦，所以要歇心、息心。
第三、斷除無厭足的心，安貧樂道、追求智慧。
我們的眼晴，眼根放出去，你今天看到別人所擁有的、身上穿的，好像享受了一切，我們要不要跟他比？要不要去計較？不要喔！不要說他有的，我也要有，你這樣是不是永遠很難滿足呢？
那斷除無厭足的心，就是要你們能夠學習安貧樂道，要追求智慧，就是要把物慾慢慢的，一點一滴的掃開。禪宗有說：悟，沒有就是沒有的意思；悟，有就是有。你自己的心找出來了沒有。「悟」字怎麼寫，是不是一個心，再加一個吾？我自己的心到底怎樣了？這就是真正的悟。你如果懂什麼叫禪？什麼叫做悟？
你就要把自己的心安好，現在吃飯就吃飯、睡覺就睡覺。不要坐下來聽為師講道理，心裡又在想明天要幹什麼？要買什麼？這樣子是不好的，就不符合為師講經說法要開啟你們智慧的用意。而你們這樣一時一刻停不下來、靜不下來也不對，所以要斷除無厭足的心，要知足常樂、安貧樂道，有白開水喝白開水，有什麼衣服就穿什麼衣服，有多少我們要知足。
第四、不斷的修福學慧，克服一切困難，戰勝一切的磨難，堅持到底取得最後的勝利。
那修福修慧不是一天兩天的功夫，今天人家告訴你：這佛堂不好會騙錢，要你不要去，你是不是因為別人影響了你，而你就不來聽道理或不去研究呢？或者你家人叫你做什麼，你的朋友找你去娛樂，你因此耽誤了自己學習修福、增長智慧的機會，這都是要克服困難的。
像方才大仙說的，如果家裡的人反對，家裡的人不明理，你是不是因此而要在原地踏步呢？當然不是，所以修福學慧這種功夫，就是廣福田、增智海，要克服一切的磨難，遇不平常、不尋常之逆境，我們都要以不變應萬變之心，要把它克服，堅持到最後，取得勝利為止。
成道是不是要堅持到最後一口氣才算啊？今天如果一個妓女從良，而能夠保守晚節，此人亦是可貴；若是一個霜婦晚節不保，蓋棺論定之後亦受人恥笑，一生就算有再多的操守德業也是會毀於一旦；一個忠臣，若是他一生為國家犧牲奉獻，但是臨改朝換代之時變節，而成為奸巨、誤國之臣，這樣是不是也是操守不保呢？所以徒兒們向道之心，要時時刻刻不要泯滅或者忘記。
第五、學習一切知識、破除愚昧，並以自己所學之事貢獻社會。
學習一切之事，顧名思義就是活到老學到老。古有鑽木取火，現代人要不要鑽木取火？你如果還鑽木取火，人家已經吃好幾桌去了，那你的火升燃了沒有？還沒。所以現代化，有的科技和知識，我們一樣要順應潮流，對不對？
今天你要去渡人，別人出國是買飛機票坐飛機，如果說到泰國、到東京，如果你說我要循古法，砍了一棵樹，造了一艘獨木舟慢慢的划，什麼時候才會到？（很久）很久是什麼時候？不曉得。說不定船翻了，被海怪或鯊魚吃掉了，都有可能。所以修行人還是要學習現代化的知識和科技。
好比現在一切現代化了，如果進進出出都要使用電腦、自動販賣機，那你不會買票時要怎麼辦？站在那裡哭？當然不行，還是要入境隨俗、順應潮流，此心不變就好，這就是要學一切的知識；好比你老人家，知道小孩生病該怎麼照顧，有什麼禁忌，這都是幾千年來中國文化、歷史的傳承，是古人的精髓，到現在你們受益匪淺啊！所以你們要繼往開來，要溫故知新，有多少現在順應潮流所學習的知識，要把自己所學貢獻出來。
以前人因為不知道天氣四時的節氣，將天地之河流、河川乾旱，或者是氾濫，以為是河伯在作祟，所以會祭河神，殺人或者是丟童男、童女到河裡去，這是愚昧的人，學習新知就是要破除愚昧。
好比有些人他不知道生病了要吃藥，以為這是上天在懲罰他，然後躺在床上等死，這樣也不對，這也是愚昧的，所以要破除愚昧就是要學習知識。好比有人看到照相機，被閃光燈這麼一照，很多人就以為靈魂會被它攝取走了，這樣有可能嗎？你們照了千百回也沒事，這就是知識的普遍性。你們要學習知識的重要，雖然你們修道，但不可無知，無知容易犯罪更容易造過，我們要多學習，把自己的長才貢獻出來。
一個人能安定國家社會，為什麼？因為他有影響力，一個人修得好，可以影響一家人，一家人可以影響千百萬的家人；同樣地，一個人自然就能夠安邦定國，這不是為師說的烏托邦，也不是所謂的理想而已，而是事實的。今天家家戶戶如果都有修行人，是不是慢慢的家家戶戶減少了戾氣、減少了殺生，而得上天所降之福呢？所以不要小看自已，你在家中雖然只有你一個人修道，這是對整個社會、國家、世界、宇宙都很重要，因為你們有著不同的悲愿。
第六、對貧窮和愚昧的人，要給予物質上的幫助、精神上的安慰，不要嫌棄他們。
為什麼要這樣呢？因為菩薩的心就是利他的心，仙佛常教你們將心比心、易地而處。有沒有？那你們懂不懂仙佛的心呢？要學仙佛就要能夠憐憫他人，看到人愚昧無知，你要嘲笑他嗎？要歧視他嗎？當然是要適時給予物質上的幫助，還有精神上的安慰。
現在為師舉例：你在沙漠裡看見了一條魚，牠躺在那裡很口渴，但是你為了救牠的靈性，在旁邊講經說法，這樣有沒有用？你不如趕快把牠丟到水裡去，所以事有分輕重緩急，這就是為師所說物質上的幫助。那有一個人，如果他所需要的是長時間的照顧，但是他的靈性也缺乏別人的開啟，那徒兒該怎麼做呢？
為師還有一層意義，如果一個人一生都在當乞丐，要真正救一這乞丐，要改變他的心念、扭轉他的心緒。眾生受因果評判，所以此生有他的因果、罪業存在，罪業不可轉，這種果業是指報在身上的肉體，譬如：殘缺的、五官不全的，但是到了三期末劫年還有迴向文，所以可以留得此色身，改變你們的命運，然後迴向功德於業力，這樣子可以讓你們的冤親債主得以拿著功德，看是要搭幫助道，或者是消你一段因果，他再去輪迴。
今天為師要你們好好的量力而為，很多修行人你能供養他們，你就供養他們，能夠給予精神上的鼓舞支持，你就幫助他們，不可輕視他們。為師也曾說過：今天有許多人受共業討報之處，就算你給他金山、銀山，也不見得能扭轉他的業報，只有靠修行人用這份善愿、還有功德迴向於眾生，才能扭轉眾生的共業，對他們才有更大的幫助。
給予精神上的安慰，就是要溫言愛語好好的勸慰，希望他們能夠靈性得救，不要嫌棄、鄙視眾生，眾生雖然現在不如你，但是未來也當成佛，因為九六原靈乃是一處來。
第七、不染世樂，過著清靜安樂的生活，不做五慾的俘虜。
每一個人為了財、色、名、食、睡；為了七情六慾、五慾；為了種種的享受，必須做它們的俘虜。有些人為了穿漂亮的衣服，拼命的賺錢，而有些人為了買漂亮的房子、汽車，努力的賺錢，等你買了漂亮的華宅成為它的俘虜，賺了很多的錢卻又沒有自由，時時刻刻擔心被偷、被搶，這樣算不算是五慾的俘虜呢？（是）所以要看破。
第八、發愿普渡一切眾生，不做自了漢。
悲愿是最重要的，以自己一切悲愿救渡眾生，眾生你要給他分等級嗎？（不要）為什麼不要？因為眾生本來就是平等的。
這樣這八點記起來了沒有？為師講了很多，你們一定要記得。今天為師隨緣說法，希望徒兒們受益不淺，最重要的是聽到真理，心一定要有所開啟。好比心上有一把鎖，用鑰匙把它打開，這就叫做開心，每一個人的心都有心結、執著、妄想種種，一定要把它去除。
學習菩薩修行的路，不是兩三天、兩三年，而是徒兒們一生一世的豐功偉業，這些豐功偉業，要自己去做、自己去了。你們要記得聖人乃是用一生的犧牲奉獻，換取他一生的修為。
徒兒們，希望心中的疑惑能夠解開，好不好？天地之間有一股清流，要靠你們把濁流給淨化。如果你們想盡大孝，一定要立宏愿，像觀音菩薩一樣，修道一定要時時刻刻，二六時中，不要輕易的說跌倒就跌倒。
做得到嗎？慧劍障礙除，障礙是什麼？障礙是自己的心，很多人心裡有障礙或心裡會生掙扎。大家要好好做，才能回天。大家都辛苦了，要開一個班要天人共辨，是不是大家要配合？
要多多的行功立德，有的人已經發了大悲愿要盡孝道，為師隨時歡迎你們；佛門大大開，有緣佛子快快來。說到這裡，為師要辭　母駕了，徒兒們自已要多珍重，雖然今天沒有做個別的成全，但是對著大家也說了很多的話，有時候因為各人的因緣不一樣，所以仙佛指點的方式也不一樣，希望各人都有所得而有所體會。修道難免有考驗，這是我們一定要立定自己的腳步，若真的要盡孝心，你們一定要好好的保持這顆孝心不變，持之以恆，盡大孝還要在天上團圓，那為師在天上等你們，好不好？徒兒保重，為師辭　母駕走了。

修辦精神
◎　為師要說是，今天就算你的各項操辦都很好，能力也很好，應對進退非常圓融得體，細節都注意到，大大小小都沒問題，可以説是個標準的辦事人員，但為師希望的辦事人員不只是這樣！
◎　什麼才是辦事人員最重要的？「精神」最重要！什麼叫做精神最重要？今天你是為了什麼來佛堂做辦事人員？為師告訴你們重點，來到佛堂當辦事人員，就是一個付出的表現；為誰而付出？是不是為眾生？(是)所以，徒兒們來到佛堂做辦事人員的時候，心要在眾生的身上，當你們的心放在眾生身上的時候，事情的每一個細節就都能環環相扣。譬如要辦道了，而你是壇務人員的，你的心要放在人家求道人的身上，而不是做執禮的還想到佛規禮節還沒背熟，趕緊背一背，要是你的心還放在這上面的話，你的執禮也許是可以做得好，可是那個精神和環扣或許就扣不上，懂嗎？接待組要盛飯、打毛巾、弄點心、準備茶水，如果單單僅是這樣子，那只是個形式，你只是在勞動你的身軀，並沒有發揮出應有的精神那份關心的精神要發揮出來，而不是把動作做好了，就表示你完成了。
◎　總而言之，辦事人員就是一種付出。徒兒們現在學習的佛規禮節、經典、道義講説、幫辦、應對進退等等，一切一切都只是一種輔助，輔助你把愛眾生的心發揮出來，聽懂嗎？所以，不是為法會而幫辦，不是為初一十五而幫辦，是為了道親、眾生而幫辦！我們既然知道是為了眾生，無論他是新道親、舊道親、講師、辦事人員、壇主、點傳師，都是你們付出、關愛的對象，這樣就不會分彼論此了 對不對？(對)這麼一來，辦起事情來是不是就很法喜？做事才不會給自己壓力。

天道的殊勝
◎　修道最重要就是守住「忠、孝、節、義」，不能到處亂接靈駕以通靈，這不是正法，那是左道旁門。
◎　此時不是通靈的時機，通靈反會使你的心靈更不舒服，通靈的人以後會很多，你如果去久了，天盤自然會鉤出。
◎　但是我們須依理分析，使他了解道之尊貴，如遇機緣成熟，那他依然會再回來向道，上天依然接受他。
◎　若去久了，心靈被其控制，就無法挽回了，你想拉他回來也沒辦法，只好聽其自然了。
◎　碰到這種不修不辦或離道的道親，我們也應訪以禮相待，不能有對待心。
◎　天時緊急，救人就是救自己，自古聖賢能成聖成賢的功夫，不外乎四個字：『正己成人』。自明其德就是正己，再化新民就是成人，亦是渡人，辦道也。
◎　徒兒可知修道之人若只有外功，沒有內功，將來結果如何？種瓜得瓜，種豆得豆，古之理不易。
◎　所以將來上天堂須再修內性，但是在天堂修內性「比在人間修更困難，再不能修者即貶入人間再修或享福盡功德消矣！
◎　天道普傳，佛堂是先天大道直轄之堂，乃　老 之壇。在外表而吉，佛堂比一般鸞堂為小，可是在「無形」而言，先天佛堂為大。
◎　祂之責任重，而受天命傳授三寶心法比任何寺廟鸞堂為重也。
◎　但是鸞堂雖不傳授三寶心法，它亦負有代天宣化，教人明善之責任。只是一明一暗，一顯一隱而已。
◎　「明顯是以教」「暗隱是以道」。故二者不可分離也。
◎　慈善家不是道，道兼而有之；佈道家不是道，道兼而有之。
◎　修道必須遵師命，未命不敢先，既命不敢後，有命不可逞，無命不可自專。也須看甚麼事，如若濟世救民仁義道德之事，又當別論。孔子日：當仁不讓於師。
◎　三期未劫，萬教齊發，我們開了法會踏上法船，應自我肯定，勿為神通異施迷失，勿為旁門左道跳船。
◎　為師所給你們傳授的是「三寶心法，引人人悟」
　　※　教育的是真理至學，引人人聖。
　　忌諱的是術流動靜，引人人廣。
　　貶斥的是妖言邪說，引人人迷。
　　※　修道人要有:
　　智的頭腦－分辨真偽者。
　　仁的胸懷－接納自新者。
　　勇的精神－救渡沈迷者。
◎　上天之道很寶貴，一年過了又一年，唯恐明日西運墜，大道湟槃無處研，任你金錢幾萬貫，難買時光倒回轉。
◎　外道只是興一時，但是不能長久，應依五教聖人之經典理路去修持，才是正道。
◎　什麼叫「道隱道費，自有天定」？費就是顯；隱藏起來的時候就叫做隱。
◎　現在大道都上新聞了，那你們為什麼還來啊？有的人根基深厚，雖然道已經上新聞了，他還是向前走，向前去辦。
◎　有的人，他根基深厚，道明了，他就躲躲藏藏。你們說，到底是誰的根基深厚？你們自己去想啊！為師講，只是點到為止，天機不可洩漏。
◎　有緣千里來相會，無緣對面不相逢，就是為了這個「緣」，你們跟為師之間有這麼一段緣，你們跟引保師之間也有那麼一段緣，跟你們的前人，你們的點傳師也是緣。
◎　有緣的人，無論如何的受考受驗，受毀受謗，他還是要向前地邁進。
◎　有緣無份的人，他就會半途而廢；有緣還得要握緣。
◎　今天你們趕上了，記住這一句話，「道隱道費，自有天定」

談『白陽法門』
◎　白陽修士所修持的是佛願、天命法門；而一貫道所強調的是天命，若無天命存在則無殊勝可言。
◎　『天命』就是佛的願力，祖師彌勒佛所修持的是慈心，亦即慈心三昧。而白陽修士所希望的是將來回到天佛院內院，即佛門所謂的兜率天，因此，對自己的法門應深入探討，勤加修持，以達心性光明。
◎　佛陀四十九年說法，所講的只有「空」而已，破除我執才能達到空。而明師一指已然超生，但是接著就要破累世的宿習，去煩惱障，否則還是不能了生死，還是在輪迴當中流轉。
◎　所謂：「身是菩提樹，心如明鏡台，時時勤拂拭，勿使惹塵埃。」這是一般人將身、心視為「有」，已落於「常」（永遠存在），是為斷滅，而斷滅乃因緣合和而成，沒有至性而有名相。
◎　又謂：「菩提本無樹，明鏡亦非台，本來無一物，何處惹塵埃。」則是將身、心視為「無」，而非斷滅，因此、修道修到某個階段，人人均有神通。神者不可思議，通者自在無礙，故而得之神通乃累世積修而來。
◎　今日既要精進，就必須先達到空（無）的階段，然後再有，之後才能真空妙有，所謂不經羅漢階段無法證菩薩，所以要按步就班，修行的法門由小乘而進入大乘，由內心修為開始，有時俗世、語言甚至都要去掉，但亦非全部不要。
◎　所謂慈心三昧乃唯心識界，由心識下手，轉識成智。其方法在去我執，眾生我執太重故無法破繭而出。我執即我相，亦即內心所存的一切知障——對於上下四方的宇，古往今來的宙，有自以為是的宇宙觀，認為我所知道的都是對的。
◎　事實上，人們皆受無形的支配而不自知。故我障不除無法達到圓通，雖是捨去一切而來修道，但還不能捨去名利，摒棄人是上的有無，而令此身成為名利的奴隸，執於人事的是是非非。
※　欲破我執就需時存感恩之心。
◎　彌勒祖師乘願下世而來普渡眾生，並將要在世界上成就佛；老師吾濟公活佛領天命普渡三曹，掌理道盤，是一個結緣法門
※　而白陽修士則是開路先鋒，旨在修道了緣。
◎　因緣結得少的好修道，而因緣既然結了也不要怨天尤人，盡自己的本分了緣就是。
◎　至於如何了？由「心」著手，當中切忌有法執，若一心念著我有罪我要了罪，也是一個障礙。有言：罪福本空應無助，心能造業心能轉業，業性本是空。
※　有德不在年高，無智空長年歲。
◎　智慧者處處能覺，由修道的過程中覺察，達到修道的最後目標覺悟。
◎　在求道的當下每一個人均已明體，只因知障而無法悟空，故要時時觀照，由心由潛意識下手，轉而步入空境，而且能夠無住，不在善惡福罪當中偏浮，如此才能把持得住，堅定信心持之以恆，以永不退轉的道心向前開創，祈求能夠同註天盤，完成三曹普渡的大事。

道在你身上
◎　徒兒現在修道，要蘊含德性，德性是什麼呢？就是「誠於中，形於外」，真心想幫助他人，但不求回報，默默地做，這才是真德性，真功德。
◎　所以為師希望徒兒們要養德，德不是口說，德性的好壞是要讓人去感受的，每個人給人的感受都不一樣，這就是每個人的特性，這特性就叫做氣質，氣質就是內在的表現，是言語無法形容出來的，是人與人之間的感受，也就是靈性與靈性之間的感覺，也因此，「道」就是自身看不見的靈性，這才是真的，希望大家要好好地參悟才是。
◎　其實每個人的導師還是自己，能救自己的還是自己，一切憑自己的心念去做，自己的心要定，心要定就得多參訪聖賢先哲，踏以前往聖的足跡，才能瞭解哪些話哪些理合乎天意。老師希望徒兒們自己走出自己的路來，老師要求大家守住自己的一顆心，道在日常、道在自身，自身不研究而去研究別人，那是沒有用的。
◎　今天要成道，今天要有成就，還是自己要想得通才可能，要做仙佛，也要自己放得開才能做仙佛。每個人的能力無限，潛力無限，只是自己沒去發掘罷了，寶山還得自己挖，每個人都有上天賦予的智慧，因此要自己去挖、自己去找，今天想修就去修，想辦就去辦，沒有人能勉強你的。你們的道心就是那顆初發心，發心、退心只在一念之間，今天願不願意修，願不願意辦，就看你們自己了。
◎　徒兒有沒有想過，憑你一個凡人，何德何能讓你的祖先沾你的光，你有做了什麼善事嗎？你有行功立德嗎？光是坐在佛堂聽講師講課，祖先就可以沾你的光在外面聽啊，為什麼還不珍惜呢？
◎　徒兒要懂得隱惡揚善，別人的德性多發揚，不要常記著他人的缺點，修道要有寬大的心胸，要學彌勒佛的心去包容，包容第一步即是忍，修道要剛柔並濟，懂得嗎？人總要留德才會與天地並生，相生相配合，天地人即為三才，人的能力哪能和天比，只有人的德性才能超出天地，也因此自己要守自己的德。
◎　如今天時緊急，修道要一步當作兩步走，雖是困難，但為師希望你們能盡心，盡心渡人、盡心照顧家庭。修道不分老與少、乾與坤、先與後，同心協力才能見道成道，修道是活潑玲瓏的，但也不可有貢高心，大家同是 老母的分靈，應該互相扶持、互相幫助，生死全在自己的掌握之中，希望徒兒學學為師的濟公之心。
◎　心中有疑惑、心中有不滿，務必要自己去平息化解，這樣水火相容，才不會生百病。修道之後你就會知道，天地萬物之間和我們的五行陰陽、人體的構造及一切的思想，其實都是相互配合，相互牽連的。
◎　修道不是在佛堂才可以修，不是在佛堂才可以躲劫避難，我們本身就有一個佛堂，修道是每個地方每個角落要做你應該做的，這就是道呀！並不是來佛堂聽兩小時的道理，便是道，在佛堂兩小時很好修，我跟你笑、你跟我笑，你客氣、我也跟你客氣，很容易喲！在外面、在公司你做得到嗎？在家庭裏做得到嗎？我們要把道融入社會、融入於家庭、融入於世界上，佛堂只是一個輔助、幫忙，大家有個道伴互相攜手、共進罷了。
◎　所謂學道，道是在日常生活之間，日常中就有道，所以呢，我做人處事時時刻刻合著道，我就是在學習，我學習怎樣待人之道、我學習怎樣效法天地之道、我學習什麼是天德地德之道，所以才叫做學道，懂嗎？而不是說，我來到佛堂學參辭駕了、聽聽道理，我就是在學道，不是這樣子！時時刻刻你要謹記著你是什麼！不管你是人、是佛、是仙、是聖、是賢都好，你是最完美的化身，你是上帝所做出來最好的傑作，即是最完美的化身，你所做出來的也要讓大家覺得最完美。
◎　你要時時刻刻想著自己的優點以及別人的優點，你既然有優點，那你就要好好地把它表現出來讓人家看，人都喜歡別人瞭解自己的優點，而不希望人家瞭解我的缺點，所以你既然希望別人瞭解你的優點，那你必須把你的優點顯現出來給別人看，當你時時刻刻把自己的優點顯現出來，也時時刻刻想著別人的優點時，那世間上才真正的沒有缺陷。
◎　天無言地無語，所以你們要以身示道，你既然代表道，就要把道帶出來，你走到哪裡，就讓人家感覺「道就在那裏」，如果你們自己做得好的話，人家就說「道很好」，自己做不好的話，人家就說「道不好」，所以是功是過，都在你們一念一舉之間，所以你們的一舉一動都不可馬虎喲！在道場，為師時時提攜教誨，莫非教你先成為一個完整的人，再做一個最為尊貴的仙佛，仙佛達不到情有可原，若完整的人做不到，那就太不像話了。
◎　有一句話說「曲高和寡」，我們做人不要太高傲，孤高則寂寞，現在，人在深山古洞可修不了道，在紅塵中也得隨緣而處，要是很高傲的話，你們看看不僅修不了道，你也做不了人啦！知不知道？
◎　不要一直惦記著別人的缺點，要注意別人的優點，我們修道那麼不自然、不快樂，就是缺點看多了，如果我們往好的方面看，那麼我們的人生就會更美麗，我們的生活就會更好過了，是不是？
◎　為什麼人會產生不平衡的心呢？因為他心不正，不正就是歪，心歪了，一切事物就無法看清楚，更無法瞭解自己了。萬般事物置心底，遭遇到不如意及困難，不是用忍的壓下去，你要化掉才是上策，忍久了就會爆發，火山岩爆發會如何啊！會傷及無辜，是不是？百日種樹，一日卻火燒功德林，枉費在修啊！
◎　對人要真真誠誠，若暗地想一些不好的事，雖沒說出來，那些不好的念頭也會傷自己的心，傷心就會摧德，德性是要靠隱微處去彰顯的，光講課講的好，不一定有德，德是在日常中培養，在行進間、隱微處去行的，德性是讓人去感受的，說不出來的，切記說得多、做得少、體悟淺。
◎　徒兒們，有時候退一步反而是好的，一直爭到底就容易傷害自己，雖然覺得退一步好像很沒面子，其實你們不要這樣想，事事不一定要爭到底，退一步去私心，人家更可以感受到你的德性，讓人家默默承受著你的德性。
◎　要二六時中，時時刻刻能夠感謝，只要你們每天存感謝的心，不管你在哪里，都能受益無窮，因為無論你怎麼樣，別人都會喜歡你，這道理要做可不簡單啊！
◎　有的人，人倫觀念做的很好，有的人卻沒有人倫觀念，有些徒兒已經修道了，可是家庭還是不和睦，為什麼？因為你們沒有盡人倫之責，所以今天不要說我已經求道了，我就一直衝、一直高，什麼也不顧了，家也不顧了，人也不顧了，你生活在群眾當中，生活在人群當中，要懂得做人的道理，今天你不懂得做人之道，你就枉做人！
◎　修行必須有智慧，修行是在開創美滿的家庭，而絕不是讓你們把今生的緣導致來生的孽緣，你今生這段緣若沒有圓，來世你就會碰到一段孽緣啊！
◎　在家中有摩擦就看你們是用什麼心，把摩擦化為助力，道降火宅，聖凡雙修，對不對？巧妙運用你們的時間，運用你們的妙智，把一些不該有的是非轉掉，若你在佛堂做了一個不錯的榜樣，回到了家庭是不是也能這樣呢？
◎　徒兒啊！你們是老吾老以及人之老，還是只會老人之老？你在道場做一個模範棟樑，回到家裏以後呢？是不是在外行王道，在家行霸道？現在你在這裏，前面的人要你坐挺你就坐挺，要你反省你就反省，百分之百地遵從，然後你們回到各自熟悉的環境以後呢？是原形畢露還是恢復本來？如果你們真能做到人道，盡你的責任，這才能為人標杆，不要被人家說成表裏不一。
◎　如果你的親人做錯一件事情，你就斥責他，他也不見得會瞭解你的心意，但是你如果能瞭解對方的個性，就可以好好地去溝通、去規勸他，天地之理也是如此，瞭解他不是去奉承他，而是從這當中，大家和合的生活在一起，大家和氣一團才能生出智慧。
◎　修道並不是要你們完全把假的丟掉，你說父母是假你就不孝順，對嗎？你說錢財是假你就不工作，對嗎？你的本份盡了，才能成就真的，做人本份盡了，才能成就神，有真才會看到假，當你悟透時，心中便無真假了。
◎　徒兒，你們有沒有一個心思想要渡父母啊？有！可是不知從何渡起，是不是？有許多子女就是很奇怪，無法對自己的父母和言悅色，怎麼辦？繼續發脾氣嗎？不知道怎麼做的話，就想想來佛堂的時候，人家是怎麼侍奉你的，你回去就怎麼侍奉他們，還要有同樣的真心真意，這樣才會有效果。
◎　你們要把你們的子子子孫孫都教育得好，讓他們都能夠明理，不要讓他們對社會有所危害，好不好？這也是一種莫大的功德！
◎　如果在修道的過程中，你們已經算是道場的前輩了、老講師了，那我們有沒有真的做到我們身為前輩的一個模範呢？每個人出來都打扮得光鮮亮麗、整整齊齊、從頭到腳煥然一新，可是呢，回到家裏以後就蓬頭垢面、衣衫不整，是不是啊！然後呢，在撿報紙的時候、在整理一些碗盤的時候，又大呼又小叫的：怎麼某某人看完報紙也不知道隨手收啊！沒有任勞任怨的心，修什麼道啊！
　　那麼對方就說了：你幫我收一下會怎麼樣呢？是啊，那你自己收一下又會怎麼樣呢？每個人互相體諒一下不就沒事了嗎！
　　這邊又說了：我整天在家裏，又要煮飯、又要帶孩子、又要整理整個家庭、你設了佛堂還要幫你清理佛堂，你從設了佛堂到現在，也不曾上過佛堂洗過一次供杯，那你設佛堂做什麼？這些都是你們的微詞，有沒有？好！
　　這邊也說了：我每天忙著上班，還要出去渡人，還要出去講道，我跑來跑去我為的是什麼，我設了一個佛堂讓我們家裏安定，我為的是什麼？我是不是為了你？為了家庭？吵起來了，公說公有理、婆說婆有理，兩個都有理，可是啊，得理不要不饒人，對不對？
◎　因為他有他的立場，我們有我們的立場，我們不能以自己的立場去約束別人的立場，是不是？
◎　凡事多為對方想一想，多用一點愛心，就不會起爭執，也才能夠相敬如賓。相敬如賓這句話不是理論而是真的喲！只要你忍一忍，我讓一讓，凡事不管你有理沒理，趕快停止，一個銅板就不會響了，是不是？那麼有一方一定要站起來當一個大人，等到心平氣和的時候，再冷靜地討論一下，這一點兩個人一定都要有這種共識，沒有這個共識的話就不要結合在一起，懂嗎？
◎　彼此之間要能如切如磋，如琢如磨，在這個切磋琢磨當中，最重要的一點就是尊重，只要能夠你尊重我，我尊重你，許許多多不愉快，就可以因此而化解，是不是？
◎　我們要將道帶到這個婚姻裏面，然後影響所有周遭的人，讓他們知道，修道人的婚姻是如此的好，修道人的家庭是如此的祥和，我們修道要立一個模範，最簡單的就是立一個模範家庭，只要有道親隨時去你家查訪，家裏隨時都乾乾淨淨、和和氣氣，隨時隨地去都是這個樣子，那這個家庭有道，對不對？這個家庭有資格談得上修道，對不對？
◎　現在的兄弟之間，已經少有過去那種很深的情份了，對不對？每個工商社會都是忙碌的，再加上你呢，入了道之後，就一頭熱栽了進來，辦道講道理，跟家人的感情更是疏遠了。那麼我們要怎麼來化解我們手足之間一些不愉快的事情呢？我們如何能夠像小時候打一打、鬧一鬧、吵一吵就算了，過後還是一樣的相親相愛，我們如何能夠回到小時候那樣的心態呢？我們是不是要以修道來做，對不對？這些我們做不到的，我們是不是要借著我們的靈妙自性，借著祂的力量，來修改我們的雜念、修改我們的脾氣，然後我們才能以身行道、以身示道，對不對？
◎　以身示道之後，一個有德的人必不孤，只要你讓他證實了修道人還不錯，手足他自然而然地會對你化解成見，是不是？為什麼手足之間到現在成見還在，因為我們不能以身示道，是不是？我們既然不能以身示道的話，那是不是表示我們有辱道？我們不配談修道？是不是？

求道的真義
◎　為什麼要求道？道，到底在哪裡？「求」這個字是什麼意思？
◎　為師跟你們講，你們來佛堂求道，其實都沒有得到什麼東西！並不是說你來佛堂，上天要給你什麼東西。三寶是上天降給你的，是不是？你們都忽略了「道是自然」這四個字。
◎　道是很自然的，而三寶又在哪裡？三寶就在你身上，三寶是本來就有的，不是靠別人跟你講，也不是靠別人送給你，是你本來就有的，而且每一個人都平等、都一樣，沒有誰比較好，也沒有誰比較壞！
◎　所以說，求道是瞭解我們有個主人，也瞭解我們的主人是住在我們的家裡面一間房子有主人的房間，主人有主人該睡的地方，客人有客人該睡的地方，這不能錯亂的，是不是？
◎　老師說，右手幫你點開，是跟你說你的主人就在這門裡面，這個身軀是一個房子，你的天理良心就是主人，點傳師跟你講，你的天理良心要趕快進去，從正門進去，進去裡面作主，不要在外面徘徊，這時候你的主人回來了嗎？
◎　主人若回來，你的眼睛就亮起來了，知否？所以為師一個一個的看，看你們都沒有瞭解這個意思，結果眼睛都瞇瞇的沒有精神，「神沒明」嘛！神明神明，拜神明，神要明才能拜神明，神不明你從哪兒拜神明？
◎　你要拜神明，就要拜那個神會明的，神不會明的，你拜祂做什麼？現在有沒有瞭解求道的意思了？
◎　老天大開方便法門，有緣的就會進來，這個門原來是關著的，要將它開啟，你們才能夠進來，如果老天不大開普渡，就無法上岸，老師我不給你一指點，你就永遠無法明性，要明性，得清清楚楚、明明白白，可不能再迷迷糊糊了！
◎　今天能修道非常的不容易，六萬年來僅這一次，以前道傳天子，現在連百姓都能求道，這道的殊勝，要好好的珍惜，千萬不要得來容易，失去卻很快修道，就要真修實煉，好好的修心養性，你行為不正、心不光明，蓮花當然會凋落。好好珍惜現在的修行因緣吧！
◎　修道是不分貴賤的，現今大道普傳，有緣的就可以上法船，但是不一定每個人都能夠安穩的修道，所以才說要懂得珍惜，知道嗎？
◎　正因為大道普傳，徒兒們才有這個福、這個緣求得亙古不輕傳的大道，可別把自己給看輕了！
◎　真理就在你身上，修不修就看你自己了。

求道求什麼
◎　我來求道，求的到底是什麼？「真理」。讓你求的是什麼？「向善」。人人都是向善的，可見你們天良未泯還有良知良心、還有佛心，讓你求的是普渡眾生，但要你去做，要善用我們的天性去做。
◎　求道不是迷信，不是叫你們拿香跟著拜，不知道自己在拜什麼。你們要知道拜的是你的命，人一叩是命啊！所以你們求的是一個心安理得，你們拜的是希望跟祂們有德性者一樣的行為，所以來尊敬祂、膜拜祂，希望能夠依祂的行為、腳步去做，不是叫你們天天拜，求仙佛保平安，讓我身體健康、沒有災難，那你們就不得法門，那就是迷信，如此對你們並沒有益處。
◎　所以修道是要你們認一個理，然後知一行一，能夠知道這個道理，去行這個道理，這樣才能一步一步的解脫，一層一層的剝落，把那些凡心、俗慮、貪心、妄想，也剝落乾淨。

三寶之印證
人之真我，虛靈一團，光圓覺照，本無一物，何處惹塵？又何需一法，徒增做作？只緣眾生落於凡塵，執於萬有，著於形相，未能於相離相。以致真如本來，如烏雲蔽日，明珠蒙塵，其光不彰。今聞至道，得授心傳佛子雖然眾多，但因未能深會如來實相，空執音相理論，不能率性力行實踐，猶如畫餅充飢，終難得飽。更有自作聰明，執於術流動靜四果旁門者，殊不知已離自然至道遠矣。
今承　大慈皇 及彌勒佛尊，大開慈門，准許傳唱三寶心法之妙意，以期將至道早日行於天下，大放光芒，照耀大千也。為師所傳關、訣、印三寶，本為千古不洩，非人不傳之秘寶。乃是諸法之王，普被三曹，總攝上、中、下根之心法。故三寶之意，深者會其深，淺者見其淺。三乘根器對三寶真藏之領受，自然各有異同。蓋三寶真藏確為超生了死之心法與密法。其中蘊含了道統真傳、天命真傳、及心法真傳。雖然得道佛子是從身擔天命之領受三寶者，但三寶真藏依然絲毫不減半分。得道佛子若能依三寶真藏修持，則今生修持，今生即得解脫，不墜六道輪迴。更能於龍華三會，見佛、聞法、證果也。
大道非至德不凝。故修之者，勿以一味禪坐而獨善其身，除身受師點化，指導功程而外，尚要內外兼顧，行善積德，二六參禪，率性不亂，方能臻九品蓮台之果也。六祖壇經云：「生來坐不臥，死去臥不坐，一具臭骨頭，何為立功果？」古德云：「無師不說聖」，皆此之謂也。稽查古今仙佛聖賢，無有不求明師而成之者也。故欲求超生了死，修道會真者，豈有不盡心訪求明師點化，而行善立德者乎？今天運三陽開泰，真宗普降，有者不識天時，固執不通，不求明師點化，而盲修瞎煉，真諦無以參，性命無以立。如是在世福德，雖然多如恆沙之數，因不能明心見性故，亦只能享受天界、人間福德。或三界神祇而已。
六祖壇經云：「不識自本心，學法無益」。今日參觀「善行候息室」，諸魂雖能行善好施，誦經禮佛，學法修道，但於本心佛性之所，失乎應現之參證，故雖有天爵可享，但離超生了死，還有一大段距離。希望世上修士，觀閱此篇遊記，能深思實悟，多向靈山菩薩提修養，自能化功德與善氣，凝成圓陀陀、光燦燦之本來面目也。（以上摘錄於《天佛院遊記》）
古聖先賢們的修養是從根本修，起心動念是根本，明師指點的就是這個根本。三寶修持這個修行法門，這是最根本，最直接，最簡單的修行方法，不要小看玄關一指，這一指點是名「受記」，是名「明心」，是指點大家找到自己的真主人本來面目，點開生死竅門，所以不可輕視。得此是一大事因緣，好好自加珍惜。三寶的第一寶點在這裡，讓你明心，讓你守玄，把萬念歸於一念，再把這一念放下來，那就是你本來的面目，玄關是個門，是下手處，開了正門往裡面走，才能找到真主人，百尺竿頭更進一步，欲窮千里目，更上一層樓。
自省覺道，是修道的第一步，你第一步沒做好，就跨不出第二步，萬里之行，始於足下。修道不懂得反省，哪能走得遠？三寶心法的妙用可以讓我們自性漸漸光明。三寶的好處，妙用才多了，但要用於日常生活中，用於自身，當你的心不平靜時，唸唸五字真言，就有妙智慧，迷惘時要參拜，就是問問自己，反省自己，為什麼會出現這樣的問題？先找出根本再解決，這樣就是妙智慧了。
休忘了眼前的明燈！閉目守玄，看看自己昏暗不昏暗？靜以自觀，動以相看，眼睛睜開，看看自性佛在不在？真人做主才能自在，徒兒才能雲遊世界，悠悠四海，見境轉境，不管你看到任何事物的時候，它都能提醒你，點醒你，讓你開智慧，打開你的心鎖，結要快快解，不然你就會窒息，因為太緊了，你要鬆弛它。
修道的根本：飲水思源，隨緣從何處起？根本從那裡來：明師指點處來，你找到了根本了沒？相書上說，印堂與山根連接，命根處是精氣神彙集的地方，神跑到眼睛，所以老祖宗才說要畫龍點睛。一點真性包天裹地，可大可小，彌滿六合之中。你想要身體健康，第一心靈要健全，第二要盡仁義禮智信，第三要靜，現在人都太燥，不夠靜，你不仁義，當然肝不好，肺不好，腎不好，心不好啦，你盡了仁義禮智信，你夠靜，就能夠心靈健全，何來的疾病？這才是養生之道。
要與人家比科技，日新月異永遠追不上，要比才華，那都是枝末，因為老子說：為學日益，為道日損，要把根本抱守住，把精神發揮出來才是正確的。詩經說：永言配命，自求多福，修道君子若能常自省察，配合天理，則不必妄求富貴，自然就能獲得多量的福祉。今天明白自己身上的這點光，為師點亮徒兒這盞道苗，要徒兒們去傳遞，傳遞燈火，三期末劫年，道降火災，萬家生佛，有這一盞火，才有朝氣，才能活現起來，生命才會光芒。
白陽三寶，本是天地萬法的結晶，盡含歷代祖師的真傳妙意，全貫古今千經萬典的實相奧機。心裡不平衡會怎樣？如何撫平心裡的傷痛？靜下來好不好？靜靜心，我們要把真主人找出來，我們用三寶，因為你們都沒有常常迴光返照，遇到一個狀況，你們的心裡就會很彷徨。當你的心念有所雜亂的時候，那時因為你已被識神所牽引，這是你要趕緊二目守玄，緊握第三寶，默念五字真言，元神回來做主時，真假自明。
三寶乃法門，而徒兒不會用，只知遇到災難時趕緊用三寶；平時就蓋用來修心養性，常念，你就於彌勒祖師，與為師（濟公活佛，又名：南無光明磊落佛）有感應，遇困難，感應就快。紅塵世局紛擾不斷，眾生無明苦根纏繞心神，不得清安自在，這是多麼痛苦啊！徒兒今逢三寶，明白來去之端，但要能善用三寶，安頓自我身心，行外功培內德，這是很重要的啊！
生死之門在哪裡？日月合德在哪裡？陰陽交會在這裡！至靈至善在這裡！你們都知道，可是你們沒有登堂入室，要登堂入室，要真功實善。要常常往自己身上觀，要往自己身上找，往自己身上觀，是聖人之道，往別人身上看，是小人之道。心定了嗎？時時迴光返照，時常想到自己的不是，不就是「有朋自遠方來」了嗎？你的心常常外放，如能在忙中偷閒，靜下來思己過，心一收回，就從遠而入，朋友的「朋」不就是兩個目嗎？「有朋自遠方來」不就是你的真主人回來了嗎？故不亦說乎。
要走修道的路，首先對道的基礎要明白，對天理要有認識。認理不清，根就不穩，遇到小小挫折，就東倒西歪，一顆樹的根如沒紮穩，風一吹就倒了。同樣的道理，修道只知法門，對真理不理解，就很容易被人事物給困住了。天道人道這些道理你要理解，遇境使用三寶才會得心應手。
發脾氣就是心裡有一把火，那要用什麼克制呢？三寶。當你發脾氣的時候，先靜下心，想一想，為什麼要發怒？發洩之後有什麼好處或壞處呢？常常發脾氣，身體會累壞也會生病的。人心有四不正，哪四不正？心有所忿懥，有所好樂，有所憂患，有所恐懼，修道就是要擺脫這些外在干擾，這些電波會干擾我們的自性。仙佛菩薩為什麼不會被干擾？因為「守中」嘛！守著中間這一點，剛剛好調到這一點，明師指點這一點，有沒有守住呢？心都不在了，哪能正？不正，又怎麼守得住？所以悟道的人是智慧之心，沒有悟道的人就是煩惱之心。
徒兒們，人生除了錢，還有比錢更有意義的事情，權力有朝一日也會過去，我們如果不知止，不能止在一個至善的地方，一直追求這些功名權位到結束，兩手一放，能帶走這些有形的嗎？你在人世間，有這個名，這個權勢，卻不是什麼大不了的事，如果你能在陰陽五行中，而不被陰陽所轉，那才是真正的了不起！所以要修道才能達到，事情會漸漸跟著順遂。要回歸自性，才能超越這些物質境界，不被物役，所以聖人養性，凡人養身。
人落紅塵就有一定的因緣要了，但修行人懂得用光明的念頭來看待。珍惜每一個成就自己的考驗；珍惜每一成就自己的淬煉，珍惜每一個提升自己的經驗，珍惜每一改變自己機緣。
命中雖富貴，若多行不義，終有一天要有富貴變賤命，命中雖貧窮，若能善積福德，則必可由貧轉富。因此，一切皆由自己造，惟命不於常，道善則得之，不善則失之，真正的富貴是「充實內德謂之富，行善喜捨謂之貴」，不僅能利人，對自己也有好處，所謂「既以為人，已愈有；既以與人，己愈多」，故富能施為德，貧能守道為貴，富貴在於積善，富壽在乎善心。
眾生無明，無法明心見性，「道」就在你的眼前，徒兒們卻還要向外去覓道，真是捨近求遠！如果你總是要看外在的形象，執著於外在的人事，這樣會把自己迷了，道在師傳修在己，自性唯有自渡，你不修，諸佛菩薩也沒有辦法把你救上天去。
心法，心法，用心在傳法，若不用心傳法就不會知心，用心傳法方能渡盡天下眾生，如果只說法，而不用心，那要如何讓別人能夠體悟到？不管入山修還是在家修，最重要的就是修自己那一顆心。
自古真經不在紙上，唯有往自己身上去探討去找，方能找到自己的生死關門，文字看過了，說多了，它終究是文字，做不出來，行不出來，就不是你自己從心性中去發掘。
人如果終年不洗澡，會塵垢一大堆，你們的自心也是一樣，得要用心天天刷，天天洗滌，這樣煥然一新，做到「苟日新，日日新，又日新」。「為道日損，為學日益」，我們學道，修道和求學問不同的，求學問、文學、哲學，化學那些學得越多，知識就越多，這是才華。人世間之所以苦，全來自妄想執著太重了，所以為道日損，是你學道修道後自性漸明，烏雲塵垢越淡越少，損的是各式各樣的執念，道本清淨沒有塵埃污染。
佛說四萬八千法門，例如：誦經回向，打坐、禪七、八關齋但後面又說：不二法門，不二就是「一」，「一」就是道，是真經，真經不在經典文字上，所以世尊說：正法眼藏。人人皆有思想，思想不正確，就有不正確的行為，所以經上說：眾生顛倒夢想，失去真道。思想是來自於所知所見，也就是所謂之「知見」，人之所以有那麼多的妄想執著，究其原因乃知見錯誤（癡：有病的知識），隨著累生累世的累積，這個習染很深很重，知見嚴重的偏差，如何導正？數千年來聖賢經典當中就有答案，所以讀經書，就是在聽聖賢的教育，接受真理的思想。
經書的內容，如法雨般，可以滋養我們的心，讓我們心靈成長，向上提升，也可以洗滌我們的塵垢，讓我們的心靈跟清潔光亮。讀聖賢書，知書達禮，改變氣質，氣質好，這是事實，但自古以來讀聖賢書的人無量，為何每個時代的人類都上演著自私自利、權力鬥爭、愛恨情殺這麼重的貪慾，這麼重的怒恨，這麼重的執迷不悟？有善根的人，知書達禮的人，難道他們內心沒有掙扎過嗎？但回頭的很少很少，大部分都是識神（識心，分別心）勝利，所以隨波逐流，暗室有虧，悖離了仁義禮智信的常道，以至於世風日下，天理不彰，綱常不振。經上所：眾生之所以常沉苦海，因為失去了真道，真道就是我們的真神，真主人。真神退位，識神當家，當然要天下大亂了。
自古以來，真正有智慧的人，他們為了超脫這個五行的牽制，自性能夠自在，所以要去千里訪明師。六祖慧能說：不識本心，學法無益，你不能明心，學那麼多的才華，沒有多大意義，達摩西來一字無，全憑心意用工夫，可見心法不在經典上，引出六祖慧能才說：自古佛佛唯傳本體，師師密付本心。六祖慧能又說：世人終日只求福田，不求出離生死苦海，自性若迷，福何可救。
三教經典在中國已有數千年歷史，代代有人講課，哲學系必修，這些學生、教書的老師個個都明白這些道理哲學，但是他們的執著習性，他們的苦惱痛苦都沒有辦法卸下來。為什麼？因為起心動念的東西，需要以心的法子來降服、來醫治，所以說：萬法由心生，萬法由心滅。因此才說，你要先明白理路，你自己心裡頭才知道自己的想法正不正確，合不合乎理，不合理，如何用意志力來轉識成智，這股精神力量是需要下功夫修煉的。
所以活佛恩師臨壇教育我們，總是叮嚀我們，求了道還要到佛堂聽道理，才能夠明理，明理了才知道「用」，才瞭解三寶的妙用，三寶心法的殊勝。如果只知使用三寶，但不明真理，沒有真理做根基，你也沒有原動力來修煉三寶，這就是人們常說的『入寶山空手而返』之遺憾。
經典印證

　玄關一竅，人之樞紐，靈性居存之穴，人之受孕，七日一陽來復，先有此竅。故修行人離此即是外法，名為神氣穴，又名方寸地，又名生死門。
　呂祖云：生我之門死我戶，幾個醒醒幾個悟，夜半鐵漢自思量，長生不死由人做。
　佛稱為不二法門，正法眼藏。
　道家稱為黃庭，谷神
　易經：君子黃中通理，正位居體，又名知止所。
　大學云：知止而後又定，乃人身大中之地也。
　天有斗柄天之中，地有須彌地之中，人有玄關人之中。
　帝堯傳舜四字心法：允執厥中。
　子思著書體之，有「中庸」二字，得其指示者，名曰得道。
　論語有：『朝聞道夕死可矣』之贊；子貢有『性與天道不得聞』之憂。
　梅仙鸞訓：『道是路來理是法，千經萬殿證明他，翰墨文字滿天下，並無一人知道法，經史人人讀誦它，只少一指路邊差』
　二祖神光見達摩祖師後，有詩曰：不知到底一歸何，是以神光拜達摩，立雪少林為何事，只求一指躲閻羅。
　此竅在陰陽上為太極窩，在八卦為離宮九紫，在五行為中央戊己土，子思言：『中也者，天下之大本也』。又言：君子時中，均與此相連相證。自古千仙萬佛，皆由此而成也。
　道德經五千言，金剛經三十二分，周易一部，論語二十篇，曾子作大學，子思述中庸，耶穌之聖經，回之古蘭經，說是字字硃磯，一理之道，仍貴在明師之心法傳授也。

　　各教之立言，乃將天道心法隱於經典，亦望後世，以經覓訪明師，超脫輪迴，無奈今之沙彌，不明不二法門之理，參禪打坐，善化惡食，豈非旁門。亦有鼓打念唱，借假經為利，失其皈戒，不悟真空，欲求成道，不可能也。
　　三期末劫，火精子，水精子，闡揚儒宗正道，復興中華文化，指開戊己中央，黃中通理之道，使得者能知不偏之謂中，不易之謂庸，中者天下之正道，庸者天下之定理。五教聖人濟世已久，其書雖存，用之真行假行難辨，正邪難分，得之明師，用之則正，不得明師，用之則偽，願天下眾生，欲研無上菩提，須參訪明師，指點修真要言，修之有道，行之有恆，拳拳服膺，而弗失之矣。

　經書云：『點破玄關竅，閻王不來叫，地府抽了名，天榜掛上號』
　又　說：『一指能超三界外，一點能脫十閻羅』
　古聖云：『讀破千經萬典，不及明師一點』
　又　云：『讀書萬卷一竅不通，滿腹文章不明生死』
　仙家云：『大道不難人自難，迷人如隔萬重山
　明師指開玄關竅，不勞彈指到西方』
　古聖云：『玄關竅無價寶，點開就是蓬萊島，蓬萊島神仙洞，洞內自在本性王』
　元始天尊曰：『眼前一條路，直通你故家；指你本來面目。道在其中，悟者自得。迷者雖有明燈引路，仍然心猿意馬。東倒西歪，跌下陰溝裡！元始先天大道，只是這麼「一點小意思」。』
　觀音菩薩曰：『紫竹林中觀自在，淨瓶柳枝悟玄機，菩薩常住谷林中，須臾不離為真宗，大道分明在心頭，有作有為盡下流，識得當前真淨土，萬部丹經一筆勾』
　佛經云：『佛在靈山莫遠求，靈山只在你心頭，人人有個靈山塔，好在靈山塔下修』
　又云：『西方十萬八千里，指破西方在眼前』
　耶穌曰：『凡不肯背著十字架跟從我的，就不能作我的門徒』
　穆罕默德：『回回之地，阿里夫兩目米目』，阿里夫是指靈性，靈性的所在地 就在兩目米目。
　子　曰：『人若一竅通，則不死者，壽在神也。』
　耶穌曰：『背自己的十字架見上帝。』這個十字架就是明師所指的地方。
　釋迦牟尼佛云：『吾有正法眼藏』此語即暗示玄關之地。
　老子《道德經》云：谷神不死。是為玄牝。玄牝之門。是為天地根。
　孔子《論語》曰：三人行，必有我師焉。擇其善者而從之，其不善者而改之。即是說有一個真人和兩個假人！
　又　曰：『人人有個自性佛，誦經有卷無字經，誦之念之常不忘，保爾平步上天堂，心外求經路便差，水中月影鏡中花』
　壇經說：『不識本心，學法無益』。

　　上等修行悟覺性，中等修行執文字，下等修行重顯化。五祖為六祖於三更半夜講解金剛經，用袈裟蒙住不叫人看見，如果只是講經，為什麼不叫人看見？是因為在受一指點。
　　玄關妙竅，玄者能通天貫地，關者生死之門戶，竅者神機秘於中藏也，世人常說七孔八竅，即兩個眼睛、兩個耳朵、兩個鼻孔，加上一個嘴巴，總共只有七個孔竅，為何七孔而多一竅呢？此一竅世人無人可以知曉，雖醫學發達，學者博士，不得其玄妙，科學進步，莫明其奧妙。玄關妙竅，真是宇宙之蘊秘，人生之機密，非時非人，雖聖人佛祖，亦不敢洩露天機也。這玄妙機關，乃開天闢地，造化萬物生人之祖竅。這玄關竅為天地人之中心，有神鬼莫測之妙，是古今不輕傳的回天秘寶，得之可以超凡入聖，修之可以成仙成佛，超生了死，永脫輪迴也！
　　佛經云：『佛在靈山莫遠求，靈山只在你心頭，人人有個靈山塔，好在靈山塔下修』從這一佛偈，就曉得每人身上也有個三寶殿，向此求之，就能化解一切，甚而成就佛道了。我（濟公活佛）今述之：
　　第一寶—靈山：
　　即是自性地，儒稱「至善地」，道曰「玄關」，此關在心頭，即「良心的頭上」，如能經明師點化，豁然開悟，則在自身可以「求佛」。
　　第二寶—真經：
　　經為通佛之徑，口念佛號，心起佛心，曰頓教，曰淨土，專注於斯，非僧之專利，俗家居士人人可念，稱為「最方便法門」，彼念過去佛，我念未來佛，彌勒當下生，念彼早來世，以開龍華會，人人成佛道。則在自身可以「求法」。
　　第三寶—心印：
　　生若能與佛合一，才可成佛。此心與佛「合同」，手握不離這個：子亥（本來天真佛→孩），自然得佛心印，則在自身可以「求僧」。
　　以上即為自身三寶殿，平時多燒香，有事可求之，自然逢凶化吉。所謂「朝登三寶殿，夕下五行山」，如此朝煉道，夕修行，可以脫離三界，跳出五行，永不輪迴。『求道』修佛者甚多，可惜不在靈山尋如來，偏向苦海塵緣覓假相，世人身上這座寶塔跟鎮坐在裡面的那位自在菩薩，已久無去修悟禮拜，以致荒廢不堪，殊為可惜，要在心地上下功夫，將此心修得圓滿無缺，也就是心塔、聖塔完工明心見性之時了！
　　詩曰：佛在靈山莫遠求　祖居玄竅悟能修
　　　　　原靈九六先天性　無極同根溯本流
　　　　　學道追根究本原　明師指我古玄關
　　　　　當前徹悟歸家去　脫俗遠離苦惱煩

功德之真義
◎　功德與福德不同，一般修道人認為，對眾生奉獻就是功德，其實那只是一種福德與福報而已，也是一個修道人應盡的職責與任務，因為責任是菩薩的本份，是能者的義務，是利他的行為，是真正的犧牲。
◎　功德是什麼？真正你去幫助別人，而別人得到你的好處，同時你也不記住你是在幫人，那才是功德。
◎　大家都想多做佛事好好行功立德，但所謂的功德，不是你為了功德而做佛的事才是功德，而是你真心全意在做佛的事時，功德就在其中。
◎　要做功德很簡單，日常生活中隨時可得。譬如說：一句鼓勵的話也是，而施出去的恩惠，可不要每天惦記著它啊！這才叫做真功德。
◎　有時候默默無聞的功德反而大，像我們出來耍寶的不一定功德大，但是，我的徒兒，往往只重視表面功夫。
◎　別人今天不掃地，我就說他不盡心，而今天他說要行功立德，好像沒做，我就盯著他要做。這種自己不管好自己，儘是管別人的人，叫做「閒人」，叫做重表面功夫的人。
◎　自身之德即功德，有德者，必可接受外來的一切爭執、一切批評。萬物皆有得有失，陰陽相濟方能互補。所以有智慧、有天份，還要修其德，而「大智若愚」乃德者的表徵。
◎　功德在法身不用求，你們若修道，不要想求功德，求了便是求福報。
◎　你若想求功德，你就沒功德；你若要求福報，有！你能有福報，但是福報盡了以後，你同樣會輪迴四生六道。
◎　何謂「行功立德」？徒兒們都能抱持『歡喜做、甘願受』的心態，不起任何的『怨言』、『不滿』，只要你能腳踏實地，無怨無悔，一定能夠『心平氣和』把事情做得很好，如果你心不甘、情不願地做，那就不叫『行功立德』。
◎　行功立德是心中充滿著喜悅，不求代價地付出，你的心才能夠愈來愈年輕，愈來愈光明。
◎　無相功德，才是真功德。不要向人家顯揚，更不要太驕傲，驕則必敗。
◎　世上的名利錢財都會消失，唯有無形的功德才是永久的，不怕別人偷，因為是偷不走的。
◎　把做功德當吃飯，把它當作自己該做的，就不會做的心不甘、情不願。就像吃飯吃得那麼高興，把修道當吃飯，當作在享受一頓美食，那便巴不得天天享受到。所以一念之差，天淵之別啊！
◎　真誠行功化永恆，依個人的能力而行，有多少能力就做多少，只要有真誠的心，上天都會幫助你的。
◎　做什麼事情都一樣，不要一直等明天，要把握今天、把握現在、把握當下、這才是真的，才是永恆。

十五條佛規
白陽修士所修持的是佛願，天命法門；而一貫道所強調的是天命，若無天命存在則無殊勝可言，天命就是佛的願力，本師彌勒佛所修持的是慈悲心，亦即慈心三昧。而白陽修士所希望的是將來回到天佛院內院，即佛門所謂的兜率天，因此，對自己的法門應深入檢討，勤加修持，以達心性光明。
各事各物皆有一定準則，行海航空亦各有一定的航線，倘無線路，難以達到目的地，道乃萬乘主宰，至尊至貴，皇母早定佛規十五條，以便修道者，有此規矩方圓之則，免混左道致使累墬，又因浩劫溺世，欲行大道扶危濟困，必先洞悉其明，以佛規為重，佛規若曉，行道容易，否則未識佛規真意，將耽誤三曹之偉業，自棄前途，不可不慎也。
１。尊敬仙佛：
學道聞性理，必賴明師傳授，若無真明師，怎能授真傳，仙佛本來是站在師位的先覺者，修道必賴仙佛幫助護佑，怎能不虔誠尊敬仙佛呢？故尊敬仙佛列為修道第一步，尊仙佛是尊其愛護衆生的大宏願，仙佛之慈悲，由衷尊敬，應履跡仙佛後塵，應聽從仙佛指示去做尊敬仙佛，就如仙佛常在四周，不可違背天理良心。故內不離自信外不離佛行，尊一切天理而行，才合乎真正的尊敬仙佛。
２。尊前提後：
遵守前賢領導，而起未來之秀也，修道無此，師生道絕，道無以繼，故此者列為得道進修，成仙成佛之第二步驟。做後學要有謙虛的態度，懇求前賢指導，誠敬受教以報師恩大德，做為前賢，必須寬容謙虛，指導後學，以身作則上下一貫，大德化眾，前賢應愛護後學不可欺欺凌輕視，後學要誠心學習修持，前賢後學同心同德替天行道免遭魔考，則聖事易辦。
３。齋莊中正：
以齋戒規範自己，持齋戒殺，免造因果，潔淨身心，嚴省其行，無欲無邪，不偏不倚，無背理之事，修道者需內心齋而戒之。不亂不患，形莊嚴而中正，誠於中形於外，認清真理，堅心定志，實地做去，不可受世俗之迷惑。迷真逐妄，輕易的動搖心志，人無齋而不清，人無莊而身不為，人無中而行偏倚，人無正而做事顛倒，故齋莊中正，亦可為世人修身之本做為領導者。為人師表前賢者，應當謹慎，心存正理，以立立人，引導後學，能有正確的行持，做為前賢者是為後學者的表率，如自己不能心正身修，怎能指導後學。如有偏差，後學追隨效法，一人墮下萬人落，豈無罪過纏身旁。故凡修道者一切之心與行，必不離此齋莊中正，方能步入聖道之基，基礎堅固，則修道有方矣。
４。循規蹈矩：
遵循規矩，實地而行，事事皆可完善，規矩比如明路、天律、法律、家規也，如無規矩，做事難以完整。天生蒸民，有一定的法則，衆生秉受天理的本性來出生，就含有天理一樣的美好德性，故循此法則與德行是其本份之事。在這末劫年，人類已湮沒正氣，失去了做人的基本原則，行此大道，須明白的覺悟，要循規蹈矩，先守住做人之原則，不能離開法則，念茲在茲，立定沖天大志，而後行道，方能建自性功德，否則難免被邪迷所染，而致前功盡弃。大道化世，若無規矩的約束，日久自然就有精神萎縮懈惰的情形發生，違背了此規矩，任爾布施如恒河沙數，亦無功德可言，故在十五條佛規內，條條皆不可疏漏，方能圓滿成道。
５。責任負起：
真理天道，失傳已久，沈淪在苦海的衆生，到那裏去尋找？世道人心風俗，也已頽敗到極點，挽救迷昧衆生的責任，就在立志行大道濟世的修道者身上。自領袖點傳，壇主人才到各道親，各人都有各人的責任，應完成各人的任務，建立功德，以沾天恩。修道者必認明目標，堅立心柱，體行天心，宣理度衆，引迷入悟，使衆登岸，挽轉頽風，拯救娑婆，成就佛國的大任。振發百挫不撓的精神，才能盡到修行的責任，以身作則，正己化人，方能妙玄中成就真道。吾人降世人間，應知各人之責任之負起，白陽三期，仙佛倒裝下凡為人，其目的在於普渡衆生，但是生於有象之凡界，形形色色，而被境之所轉，則脫離了仙佛倒裝之責任也。應速覺悟責任負起。
６。重聖輕凡：
重聖輕凡者重理輕情之義，理為天理，融於人間，是公義之流行，乃儒家不偏不倚之中庸大道，今言之謂重聖。輕情是捨凡情之私欲，是儒家之克己復禮，今言之謂輕凡，釋家之應如是住，應如是降服其心，亦同此義，故重聖輕凡是修圓本性之基本要件。聖事或凡事可說一心之分，不論處境在何，一心是理即重聖輕凡，一心為利即重凡輕聖。聖凡並行之時，修道須在人與人之間行於道，士農工商之間行於道，社會國家之間行於道，家庭父子兄弟、伯筲之間行於道，夫婦之間戚友之間行於道，此之謂重聖輕凡。形雖聖，而心不正，重於功果，不棄妄想之欲，雖形重於聖，即非聖也，所形所作，雖非辦道，而實是益群利眾之事，一心是理，所形是德，雖見平庸，而實是天理之流行，此非重聖而何？若有聖事待爾作，勿因凡事繞身旁，聖事大我故宜重，凡事宜輕乃小我，應破一切牽纏障，永作道中大棟樑，此亦重聖輕凡也。
７。謙恭和藹：
謙恭者謙遜自己，恭敬他人；和靄者和睦人群，靄親而不爭。謙遜可得人之教，恭敬可得人之服，此立身處世之本也。謙恭可得上之教誨考亦可得下之尊敬，和靄可得上之看重，亦可得下之敬仰。辦道要使衆生明徹真義，自發虔誠，若以暴燥，直怒對待後學，後學易生異念，行道一但失去人和，單靠一木，難以撐掌大廈。喜氣迎人，上和下自睦，以正道來啟發，一道同風。則分枝別派，道內不和的災禍，將消除於無形之中。
８。勿棄聖訓：
勿棄聖訓者，不要捨棄聖神之訓誠也，真經正法，雖不在文字書册，而其大意如無文字書册之流傳，只憑口傳，則大道難以普傳，須賴聖賢之書册為橋梁，進而悟行實踐，而後可靠口授心印之大而達道。此規戒，在聖言之流傳，其意義有二：其一是知保惜聖訓書册，不敢污損，不敢隨便放置，此雖名勿棄聖訓，但對修道無益也。其二是除保惜聖訓書册以外，對於聖賢仙佛之訓示，能拳拳服膺，敬而尊之，步聖賢仙佛之塵，揚古道之聖理，成於天道，誠於人道，不勉而中，不思而得，能從容中道。此謂勿棄聖訓。另對鸞訓需有正確的認識，始能得其益，鸞訓是初機之門，不可專持鸞訓修道，否則一朝離鸞，則道味即淡乏無味，蓋平時不知回心覓道，但向心外形色觀察而尋道也，一旦向外無有顯異可視，無有仙佛可近，則迷茫而無路可行也。
故凡善用鸞訓者，必教人回歸自性以會自家仙佛，必導人心由正宗以同游自家神境，一旦鸞訓不有，衆生亦可憑自力皈依自性而修道也。扶鸞揮訓，天才心靈之正邪，有决定之作用，正則感召正道仙佛，邪者感召邪道仙佛，阿修羅負責考道，亦托生人間，所辦邪道，亦可揮鸞，當然感召同類，假無極或仙佛之名者訓揮鸞其訓文，不言真理，不闡經典之意，一味找人來尋師拜祖。
天道之中只知誠心，不識真理之輩；或成道之心過急，意志不堅之輩；或道中失意，思想偏激之輩，或著相修道，欲見祖師心切之輩，統統入此魔圈之中，前功盡棄，自墮阿鼻也。天才澄心淨慮，主持人能誠心為道，所揮出之訓文，再發五教經典，大道真理，引導眾生向善，則是正文，故觀訓文，需以智慧分析，是理則進，非理則退，不可一律遵從，以免遭受文字考驗。故不可完全以鸞修道也，須自問鸞訓，啟開你多少智慧，體會了多少真理，能否不持鸞訓，不遇仙佛，仍能自修不懈，精進不已，若不能，則當知此病在鸞訓，而心神外放也，必要收心而回，並請悟之：「道在靈台，不在鸞台！」庶幾不入於迷昧之途不負上天苦心設鸞之意。
9。莫著形相：
「上天之載，無聲無臭至矣！」即是無臭，又是無聲，有何形相可著，人生自幼，生於形相界內，所見者非形則相，故以此相作真。知此形此相是假，故著於此界，生生死死，不能超此凡界，輪轉不息，認假作真，故修道者，對於有形無形之認識，須悟之掃之。凡夫只知物不知理，賢人只知理不達理，聖人知理達理，物則有形，理則無形。何謂著相修道，縱心坐禪，認假作真，無誠念唱，見物隨緣，成道念重，功德念多，自私心大，此皆謂著形修道。
聖賢倒裝迷於形著於相，同淪為凡；凡夫遇境不著，遇相不執，而不被境所迷，與天地合其德，與日月合其明，與四時合其序，與鬼神合其凶吉，則是聖賢。修道者，知此世間名利相，既破之，卻又著了修道之功果及人我之相，是破彼相，著此相。故形與相，是人間之迷境，著於此則人間，不執於此則天堂，既不著相又不頑空，萬象如如，無聲無臭，上天之載也。
10。手續必清：
修道之士須先清廉自己的人格，方能邁進修道旅程。何謂手續必清，乃指一個人對於所經辦的公事，或是他人之事，或對自己所承擔要做之事，辦得清清白白，謂之手續必清。修道子必是超世人之修為，所行所作，應從天性所出，如此者定能清清白白，清正公道。如不從天心所發，心存貪妄曖昧所為者，即是悖道逆理，是手續不清，種下來的惡果。修道者，處事應至公無私，切莫貪取不義之財，該得者可得，不該者莫染。如手續不清，皆是修道浩然正氣不足，故動之於心，而不能為道，故孟子曰：「富貴不能淫，貧賤不能移，威武不能屈，此之謂大丈夫」。修道不能為大丈夫，枉生三期。孟子曰：「可以取，可以無取，取傷廉，可以與，可以無與，與傷惠，可以死，可以無死，死傷勇」。佛規喻錄曰：「於道手續必明詳，道親若交功德費，一分一文銀，比之須彌山之王，妄用公款罪極大，濫用公金天牢藏，故而失慎亦勿可，日夜思察放明光。」
11。出告反面：
天有天律，人有規矩，無以規矩，不能成方圓。春去夏來，夏盡秋到，秋過冬臨，冬至春回，一定規律，故人豈可一去不反面，故出門必告於長，回必稟於上，才有圓滿之交代，乃是人生之規律，是禮之部份也，故出告反面，乃人倫大道上不可缺少之一部份。出告反面有如「孝」字，為人子出不告於親，反不告於親，被父母擔心掛慮則失孝，「孝」者為人後，出入不告則失，失則失禮，則失義，則失廉，則失恥，何謂也，人生之事，失信，怎能言義，無義怎可談廉，廉不能談，則無恥也。故修道應重理守規，出人進入應相告，方能獲得圓滿交代。天造宇寰必有其意，天生人體必有所在，人生下世，佛子乘願下凡，應做佛事，渡盡九六，返回原鄉，此出有告，反必有面，方是佛子至大之出告反面。孔子夫曰「父母不遠遊，遊必有方」。此於修道而言，則云吾人既知有　皇 則不可遠遊，遠遊是離道之義，因為道與母同在，不遠遊則與道同在之義，如是遠遊，則必有方，此乃下方之「遠遊」，「有方」是廣度眾之方也。
12。不亂系統：
真理獨一無二，不可好高鶩遠，貪心著相，以致入旁門，混亂了系統，斷了師尊師母所傳之金線大道。守住清規，方免失足，倘若不遵清規，隨意修道，樹高立頂召風，登的高跌的重，若能照真理步步行，則朝夕可保安然。七二假祖師，三二假弓長，出來考道，各顯各人神通本領，引人入殼，以假亂真，一邪亂道，修道者須防備，勿讓邪魔侵入，尤以壇主人才，為邪魔所注目的最明顯目標，趁你不慎而至，若見左道之人來訪，閉門謝客，勿為其言語所感動，否則隨便聽其言語，一一信從，自然惑亂了大道正統體系，自絕於金線，性命難已保全，自廢萬八偉業，墬入地獄。考道在選前賢，信心未定便入牢寵，若是認道真確，心志堅定，就能日日間定，達到功滿果就的境界。
13。愛惜公物：
人間已物質而謂，故曰物質世界，物質以稀為貴，以多為賤，形成世間之醜陋與高尚，一切之鬪爭從物質而起。老子曰「不貴難得之貨，使民不為盜，不見可欲，使民心不亂。」因有貴於貨，而起惜私棄公之心，此皆非人之本來天心也，故「愛惜公物」，乃修道當中不可輕視之條目。為人不可自私缺乏公德之心，何況修道者。對於公物之愛惜，應視如己有，保養其美才是愛惜公物。若是泯滅公德心，隨意破壞公物，不能得以完整，珍惜護愛，何能達到真實修行之逕，如此者是自私自利之作為，豈可談及修道。愛惜公物之道，本乃天性之美德，隨意破壞公物，不加珍惜，棄公重私，隨意讓其毀壞，則積小過成大過，自墬深淵也。
14。活潑應事：
活潑應事乃是處事敏捷，不留遺缺點也，此皆以智慧而出之精益辦事也，辦道之事，皆以此才能圓滿而不缺也。修道者應需提足精神，精益求精，應付諸事敏捷，絕無敷衍了事，如修道之過程中，若遇挫折或考魔之事，應貫集精神。
15。謹言慎行：
多少口業造了多少的瀰天大罪，所以謹言慎行最為重要，誡告各位前賢牢牢堅守著，在修道路途中佛規是非常重要，謹慎的人，說話之前他會深思謀慮，而且一諾千金。慎字乃是修道人隨時應誡慎恐懼，修行者在修道路途中以此佛規來達到彼岸，故謹言慎行千萬不忘。

歷練考驗篇（一）
◎　上天給考驗，是自己做得不好，應該感謝上天能夠給你如此鍛鍊的機會。父母的口氣不好，應該去感恩，因為父母是要造就我們。在公司裡上司對你十分不滿意、十分挑剔，也不能夠氣餒，要感恩他，因為他在成就你，磨練你的心。記住！處世常懷一顆感恩的心，就能夠漸漸去明白，去了解，原來一個人的潛能是無比的大。為什麼？因為潛能告訴你自己，可以去包容一切，可以再進步一點，步步高昇。所以在這個過程當中，要記得用這顆心去包容、去珍惜身邊的每一刻。
◎　魔有兩種：一種是外魔，一種是心魔，外魔比較好降伏，心魔就比較困難了。他會來擾亂你的心，讓你在看到任何事的時候，沒有判斷力、失去意志、沒有辦法辨別真假，他帶你走入黑暗，失去光明。要如何降伏其心呢？靜下心，拿出真智慧來降伏他，當下自性佛就現出來了。真人當家，一切外魔就聽你指揮，要下真功夫，不要隨波逐流，放下屠刀，立地成佛。
◎　修道有些逆境、不如意及阻擋，這是個人因緣不一樣，有的人要修，自己又覺得障礙，內心魔障很深。但是為師希望你們耐下心來，多多感恩懺悔。人有很多無明的業障，需要用懺悔的心來贖罪業，每天起來向這無明的業障說聲抱歉，有顆感恩和懺悔的心，在修道路上也會比較順利。
◎　上天呈象是因人在變，不要怨天，也不要尤人，不要怪上天為什麼這個樣子，這時更要獻出一份力量去改變它，所謂的扭轉乾坤，要化怒氣為祥和之氣，有時上天要造就你，給你一點考驗，給你一點折磨，必須心存感恩，因為歷經苦難，智慧才會提昇。
◎　不管經歷什麼風波、什麼考驗，只要堅定信心，自然就會雨過天晴，雨過之後，努力向上，力爭上游，自然有成果。
◎　徒兒們，當稍有挫折的時候，是在降你的銳氣，是在告訴你，不要那麼驕傲，氣焰不要那麼高，氣焰高辦不了事。老天是最公正無私的，做任何抉擇時，不可能讓你看到所選擇這條路的結果，也就是大家都是在未知的起點上，做下個人不同的抉擇，慢慢的，路就走開來了，五年、十年以後，大家的成就也就不一樣了。如果上天預先讓你知道你要走的是什樣的路，那結果公平嗎？所以，在做抉擇時，要謹慎小心，一但決定了，就不要再後悔，要坦然面對自己所做的選擇，這樣你的一生才不會過的惶惶不安。
◎　遇道有難關的時候，先不要急、不要慌，每個人都會有盲點，人生就是一連串不斷的選擇，想清楚了，目標確定了，動身之際就要不辱使命。
◎　每個人的生命都有過程，有的人坎坎坷坷，有一些人是好的，其實好、壞都是在心念之間。有智慧的人會想說，上天慈悲一直在磨鍊我、讓我成長，所以這是智慧的考驗。
◎　付出多少都要無為，縱然受苦受累還要被人嫌棄，也不要改變自己的心志，因為這是在磨練、考驗你，看你是否真心。想想天地之間，以往的聖賢仙佛，如果沒經過考驗，就沒辦法成仙做佛，沒有考就驗不出真心，所以要有心理準備，挑戰自己、超越自己。
◎　時勢在變，人心也在變，變得甚至連自己無法掌握自己的念頭。那天仙佛不來了，大家不是跑的跑，便是逃的逃，又能剩下幾位呢？
◎　不要因為以後社會上有什麼變動，仙佛沒有來，或者聽到一些人云亦云，就起心動念了，好不好？
◎　如果這一份考驗能通的過，前程將會一片光明。遇到困難，除了求上天、求仙佛慈悲之外，也要靠你們那一點真心，你們自己一定有那份力量、那一份能力去突破很多困難。
◎　修到要耐得起考驗，要自己反省自己，不要老是打別人，自己要會收斂，要懂得進思盡忠，退思補過。
◎　個人有個人的因緣，即使你們不去接受，來日該還的還是要還。希望徒兒們，不管遇到什麼，都能欣然接受，因為這是最適合你的，沒有這個，你就不能再深入，不能再精進。
◎　只要有心，儘管受到患難，只要你有心就能順利。

歷練考驗篇（二）
◎　有時候也要被束縛一下才能成長，都不受束縛，有時候成長不了。所以人在成長之中，不能都隨自己的意、隨自己的心，偶爾也要一點波浪，也要一點逆境。
◎　只要徒兒們有心修辦，上天自然暗中給你們幫助，給你們撥轉，所以不管遇到任何困難，不要低頭，要抬起頭、挺起胸，勇敢的向前行，凡事都有的商量，不要說我很孤單，沒有人知道我的心，其實只要你有心修道，處處都有你的知己。
◎　當你遇到困難，最苦、最苦的時候，你要衝過去，衝過去自然就會見到光明，如果你不肯衝過去，你就會被埋沒。
◎　很多東西是因緣際會的，你越去避它，它就越會來，你去面對它，你去承擔它，困難襲擊你，你就越能夠突破。如果你越去逃避它，越去躲開它，困難挫折就會更襲擊你，所以你們要打開心門，去迎接一切。
◎　雖然好事多磨，有磨才會成大器，才會光亮，今後如遇逆境，就要感恩；如遇順境，就要報恩。
◎　不躍龍門，就不能升天。修到要突破千般折磨、萬般困苦才能成道，所以要有恆心、耐心，要始終如一。
◎　為什麼別人同樣修，就不會踢到鐵板，為什麼你會踢到？要反省自己，對不對？其實不是上天在考驗你，是你自己在內心裡面掙扎，那就是考驗。
◎　修道要磨，磨的徹底，磨的按部就班來，磨的腳踏實地，磨掉你不該有的，磨掉你所有的稜角。人與人之間是不是有稜角？藉著這個磨啊把它磨掉，如何知道你磨掉了？當你們在磨的時候，你已經能夠心如死灰一般，心能夠坦然接受，就已經成功了。
◎　人在逆境的時候最難受，不過人在逆境的時候最安全，因為那時候你才會提高警覺，才能夠處於專注的狀態，如果你很舒服、很安全，往往就會疏忽了。所以希望徒兒每天都有戰戰兢兢的心，問題就不是問題了。吃苦被人罵沒關係，那是消冤解孽。魔考中之顛倒考，要以真理為依歸，用智慧破除。
◎　遇到困難要如何解決？如果心浮氣躁，解決得了事情嗎？因此，遇到事情，先要把心給定下來、靜下來，這件事情該如何解決？該如何面對？把心靜下來，許多妙智慧就自然產生。智慧非金錢能買，智慧乃在逆境當中取得。
◎　當你在受苦、逆境時，要把你們的心當作平常心就不覺苦。
◎　希望你們以後遇到困難、挫折，多回來道場，回到這兒，這兒有很多引導你的人，當你的心結打不開時，不要把自己綁死了，而畫地自限，那是最傻的人。你們能夠付出一點，打開你的心窗，多多參考旁邊的人，人家走過的路，應會比你自己摸索的還好，退而守住自己的，在定中去求靜、求安，安於你自己的心，你要去過濾，過濾這個理，然後得於安你的心，才會有智慧告訴你怎麼去走你的下一步，怎麼去走你的路。
◎　當遇到挫折、遇到不好的心念時，先要反省自己，退一步想。如執著於不好的念頭，讓我們的心聚集成一股穢氣，那心就好比被環境中的濁氣污染了，所以環保首先就是清理自己的心。當嫉妒時，是心念所執著，心中得不到、達不到和別人同樣的名利，那時如一昧執著自己的心念，自然而然嫉妒心就會更重，倒不如退一步想，將嫉妒心轉換成欣賞的心念，轉換成積極效法的心念，那就會更好的，這也是一種環保，將廢物加以利用成為一種資源。嫉妒的心念即是廢物，一轉念對心性上的修持是不一樣的，那時才會豁然開朗，又進了一步，這才是精益求精。
◎　要立一志向，要有鬥志，要鬥所有的物慾橫流，不要被它們鬥倒了。讓自己的心在理欲教錯之時，去抗戰、去超脫。

學道辦道篇
◎　你們還太年輕，雖然人生無常，但不可預知的未來，只要能夠把握每一天，將天堂搬到人間，每一天都像天堂。其實為師已把天堂搬到人間，每一個眾生都要有期望，邁向新世紀，不管是修道人，還是一般人，在邁向新世紀時，要有更多毅力、定力及堅持，要充實自己，不充實自己，沒有方向，會被時代所淘汰。
◎　這條法舟你是主人，不是別人就可以把你推翻，一船之長需要邁力往前划，但一不小心，就可能成為覆舟之人，因此不論在何處，何種角色，堅持一信念——究竟要成佛。你是化人間為天堂的一個重要角色，力量，不管走到什麼地方，都是同樣的一顆心。
◎　你們一直在求，求什麼？求妙、求好、求班員多，這也是一種執著。出發點很好，為利益眾生而求，但要把世俗公名利祿淡化，運用到道場上，一切道法自然。
◎　很多事情是要大家一起來辦的，不是誰強就是最好，不要自己太突出，要配合大家。
◎　應放下，不在執著，該承擔的就不再逃避。每一個人都有使命，不只是點傳師、講師有使命，每位眾生都有使命，各了各的愿，各辦各的事，不超越，素位而行，但是在辦事中要團結一致。
◎　要成就一件事，必須要達成共識。若自己去做，以自己為主，自我故執，那就失敗了，所以什麼事都要達成共識。共識就是要有共同的認知，有共同的認知，心才會齊，才不會你有一個意見，我有一個意見，導致四分五裂。而要有共識就需要溝通。徒兒們，你們手牽手，心連心，達成一樣的共識，不要再分彼此，也不要再論短長，這個世界已經夠苦了，不要再製造一些紛爭，好不好啊？
◎　大道的流行不是每個人都在人前很耀眼，大家一起努力，天命才能永遠流行，有心人就有命，就有天命的互持、助力。
◎　你們都是老師的代表者，辦道好像當醫生一樣，哪裡有苦難，就哪裡救，到處行功結善緣。
◎　機緣上天一樣的給予，接得到、接不到都要看功夫，看你有沒有心而已。
◎　學道要勉強自己，而勉強之中又有它的鬆度，有時不能太隨自己的心，要給人管一下，人家都不管你，你就可憐了。人家管你是愛你，因為喜歡你，希望你好才管你。所以旁邊的人對你有要求，才是對你好。
◎　辦道要贏自己，也要贏別人。為什麼贏自己？就是要戰勝自己的脾氣毛病，什麼是贏別人？即使別人腳步放慢了，自己也不可以放慢。
◎　人間的穩定向在哪裡？在德高望重的人，在有心辦道、有心渡化眾生的人，心越強，使命就越強，若敷衍了事，上天就不敢把使命給你。

廣結善緣篇
◎　每一個人都有自己需要去學習的地方，看別人的時候，不要看到別人的缺點，要看看別人的優點。
◎　不要用自己個人的好惡去看待一個人，對他而言，那是不公平的對待。
◎　成全不了人，不可起怨恨心，說人家無佛緣，所以心中不可起對待是很重要的。
◎　人都有自尊，每一個人都有自己的本性，自己的原則，但是要與人共同相處，要放下自己的身段，要低聲下氣。
◎　容人之過非順人之非，忍人之辱非怕人之勢，
　　告人之失非揭人之疤，引人之惡非助人為凶，
　　幫人之忙非養人怠惰，要人放下非叫人放棄。
◎　如果大家在一起，都沒有鼓勵的心，互相成全的心，如果只是互相吐苦水，互相說別人是非，那麼人世間確確實實是苦海，但是當大家將喜悅的心呈現出來，這個人世間、你的左右就是天堂了。
◎　常常肯定別人、鼓勵別人就是鼓勵自己。當一個人喜歡去否定別人的時候，就是對自己沒有信心，所以往往只看到別人，沒有向內關照自己。
◎　開開心心去渡化眾生，要別人快樂，自己要先懂得快樂之道。
◎　要知道人性，才能知道佛性，所以和人相處要忘記自己，調整自己，如果一昧要求別人配合，就沒辦法和人相處融洽。自己先修好，才能真正的影響別人。
◎　有時候看到一個人，會覺得他像有心事，那就表示他的原神冥冥中告訴你，他需要幫助了，所以，如果對別人不好，雖然一時可以瞞騙，那一天，你的原神會輸送給他，他就會了解。所以，今天你可以自欺，但不要以為可以瞞過別人，人人各有一小天，自己的小天能夠圓，之後才能夠圓大天。
◎　不僅要幫助自己也要幫別人，修己也要成人，當我們在正己的時候，就是在成全別人，在成全別人的時，也是在約束自己。
◎　為師教你們一個術，叫「他心通」，就是多去關心別人，去關心別人的時候，自然而然就知道他需要什麼，他心理在想什麼，不用問他，他就會告訴你，這叫做現代的「他心通」。如果每一徒兒都能夠做到他心通，天下就太平喔！多站在別人的立場來想，多替別人設想。
◎　人上有人，不要自己覺得不得了，隨時要看別人比你高，尊敬別人，把自己當凡夫，把別人當佛一樣尊敬他，那就沒煩惱了；如果把每個朋友都當佛看，那也沒煩惱了。
◎　人跟人相處，常常會懷著猜測之心，會互製敵意，常常我不了解你，你不了解我，就這麼猜起來，然後彼此的成見，就有更多的代溝，人跟人之間代溝越多，社會就不和諧，你們老師講過要培緣，把你們身邊每一個緣份化成助力，運用自己的能力去做，不要妄自菲薄，每一個人都有自己的潛力，發揮潛力去做，不管好與壞，盡力了，上天總會給你們好的結果。
◎　與樂為「慈」，拔苦為「悲」，願不願意做這兩樣義工呀？要做義工之前本身要先做好，你自己真正快樂才能帶給別人快樂，懂得體會別人的苦，才能解決人家的苦。
◎　先要求自我，再去看別人，先看看自己修的怎麼樣，再去看看別人修的好不好，所以有對待、有分別的人，通常都是自己心理面起了對待分別，而對待分別就是讓自己痛苦的淵源。
◎　當你肯做小丑的時候，你就成功了。當你覺得「我」放下也無所謂的時候，就成功了，就可以渡化更多人了。
◎　佛為何成佛？因為祂不把你當別人，祂把你當自己。你把別人當成是你，你就是他，你就不忍責備他，不會嫌他，不會看別人這裡不對，那裡也不對，沒一處是好的，因為你已經容納他了。
◎　如果心像一個城堡，密不透風，包的緊緊的，永遠看不到外面，要知道，這就是菱角太多了，一個人獨處的時候不覺得，當和人相處時，每個人菱角都很多，就會碰得很痛，所以會有怨、恨、惱、怒、煩、八苦就是因為這樣才有，所以人常常在苦海裡面，不快樂就是因為角太多了，那要這樣才能把它去除？要「磨」！用什麼「磨」？藉著人、事、物各方面來磨，來歷練，逆境的時候，就會越磨越圓。所謂吃苦了苦，要苦的有價值，在苦的時候，要反省自己，不要一昧怪別人，這樣才是成長。
◎　不要看到這個人討厭就不理他，聖人、敵人都要愛他，愛你的敵人，才能戰勝敵人。
◎　只要了解自己，他人就是你的知己，如果不了解自己，成天猜疑別人，當然沒有知己知彼，百戰百勝。做任何事情，要先省察自己，知己能夠體諒他人。
◎　誠心敬意，主敬存誠，時時刻刻秉持這種心，人與人之間的相處，就沒有所謂的代溝。
◎　人要學習包容、原諒他人，別人的錯誤，就是要考驗你的度量。
◎　當別人輔助你的時候，就要去接受，輔助人的也要勇敢去付出，如此，在收受之間都能夠歡喜。所以，在自己不行的時候，找個人傾訴一下，不要老把委屈放在心理，這種壓力會壓死人。
◎　對待你的敵人，最好的方法就是笑臉，所以你不需要劃清界限，要畫界線就讓他畫，然後你就用笑臉相對。
◎　我們要散發一份熱，才會有一分力量出來，如果那份熱不散發出來，要如何溫暖自己、溫暖別人？如果沒有辦法溫暖自己，而自己不是覺得被冷落、被冷漠，好像被別人拋棄，自己都看不重自己、不愛惜自己，那誰會愛護你？所以首先要愛護自己，再愛別人。

情緒管理篇
◎　要好好學，多念經，經通了你就通了，心就開了，不要心結太多，心要開朗一點，學學彌勒佛，常常心開，就不會眉鎖，人的命運就在臉上，常常笑臉常開，命運就開了。
◎　忍氣功，怎麼做？受先來個深呼吸，因為生氣時，會不加思索把氣發在別人身上，造成雙方受傷害，所以生氣前做個深呼吸會覺得很舒服，氣也就吞下去了。真正生氣時，要把氣吞下去可是一件不容易的事，其次要吐氣就容易多了。現在教大家吐氣功，把不好的怒氣、怨氣吐出來，這樣不但不會傷害自己，也不會讓別人遭殃。把氣吐出來是不錯，但要把氣忍下來就要功夫的，只要下工夫就能把氣忍下來，這樣才能呈現一片祥和之氣，這就是忍氣吐氣功。
◎　心中有烏煙瘴氣時，要把這個忍氣功時常拿出來煉一煉，這樣才不會讓身體受不了，別人也不會受到傷害。心要放輕鬆，要肯定自己、稱讚自己，就會很不錯。
◎　若知足就快樂，若不知足，就有很多煩惱。
◎　遇到心中不如意的事要怎麼辦？心要退一步才能海闊天空，心平則和，所謂淡泊寧靜，才能夠見到道理所在，才能夠清心寡慾，人的慾望事填不滿的，而人心攻不破的是愁城，一個人心中有愁，如果沒有辦法自己去理解去調適，只有危害自己，傷害自己的內心，所以世界這麼大，包羅萬象，也變化多端，身處其中的你們要以平氣和的心去應付，才能通權達變，自然都能大事化小、小事化無。
◎　一個快樂的人，不是擁有的多，而是計較的少，所以要放寬心胸，去包容一切。
◎　每個人只要心存感恩，就會活的很快樂。
◎　為師教你們另外一種氣功，嘴吧張開，然後由心理面把你想要吐出來的氣，大聲把它喊出來，把你們的怨氣、怒氣、不平之氣，不管是什麼氣，使你們不通的氣，趁著個機會把它喊出來，由心去感受。吐出來的氣是烏煙瘴氣，要把這股氣排掉，不是去傳染給別人。該怎麼化掉，得要自己去想一想，而要得到那種效果，得要自己去領受。
◎　快樂就是施予，煩惱就是要求。
◎　快樂一點，是一種佈施，也是一種福。
◎　苦掛在心中即苦，不掛心中就能常樂，且能成為人上人。
◎　如果你願意得到快樂，把公正的心拿出來，包準天天快樂。
◎　想想自己，想想別人，想想為什麼不快樂，就快樂了。
◎　其實萬事萬物，想開了就不煩了，是看不清楚、想不透，自己也不願意放開，才會煩啊！
◎　幸福是怎麼來的阿？從你放手開始。

災劫的省思
壹、前言
◎　最近三十餘年，人類的殺戮行為所形成的因果共業已經一一顯現出來，如SARS、口蹄疫、腸病毒、登革熱、豬流感、禽流感、新流感、H1N1等各種傳染病的形式呈現。未來還有更多類似的傳染病不斷出現，會使得許多人遭逢「在劫難逃」的命運。
貳、災劫的由來
◎　活佛師尊慈語：你們可知老母為什麼要降災、降劫嗎？那不是　老母願意的，這全是你們自己的問題，是眾生的問題啊！你們如果善氣沖天，這點善心一旦發出來，就一定能影響到你週遭的親朋好友，一個影響一個，直到致使每個人都很善良，世界大同當然就指日可見了，那時還會有劫數嗎？
◎　徒啊，你們可知道，為什麼現在的災劫那麼多？因為人心險惡！如果人心都轉變了，每個人都是慈悲心在作主，每個人都是很有德行，那還會有災難嗎？只要你心地光明，怕什麼呢？
◎　現今世界災禍不斷、動亂不安、疾病傳染、人心惶惶，這是為何因？因為眾生不知道要護生（愛護生靈），不知道要養生（修養生命），不知道要培養慈悲心的緣故。
◎　宰殺生靈、枉殺生靈是會使病毒在無形當中滋長。因為被宰殺、被枉殺的生靈，本身都帶有冤恨，而殺者與被殺者之間皆造下了因果、冤業債，況且尚在四生六道輪迴的眾生，本身都帶有罪、業和因果。動物本身就有多種的細菌、病菌、寄生蟲在動物的身上，「冠狀病毒」就是寄生在動物和家禽的身上，如果當動物是因為生病而死的動物屍體，都是帶有病毒、病菌、不乾淨的微生物在身上，若是又沒有經過妥善處理好的動物屍體、腐爛的屍體，有時候會經由多種的細菌、病菌、病毒結合在一起，產生新的病毒病變。
◎　「細菌」跟「病毒」可以是很單純的細菌、病毒，但是眾生的業力跟因果，也是可以藉著細菌和病毒，來展開它們所要討報的動作跟手段還有效用，也就是說，細菌和病毒也可以成為因果跟業力討報的媒介。
◎　「細菌」跟「病毒」是無法用肉眼直接看到的，無形的業力也是無法用眼睛看到的。無形的業力就如同一陣風一樣，它可以藉著空氣中的氣體、微塵、懸浮顆粒，鑽進、鑽入毛細孔，或者是附著在人體的毛髮、皮膚上，而將病菌、病毒帶入身體裡，使人生病。
◎　世人常擔心意外、天災、人禍，卻不知「食物」才是最大的殺手。
◎　「吃」是五欲之一。於人譬如刀刃上的蜜，如不知其害，用舌舔之，就會有割破舌頭的禍害。
◎　病從口入，禍從口出，皆因口之危害，其不得正。動物、魚肉，帶有橫逆之氣，一旦入口，則易於人身中影響人之思想行動，侵害健康與明德天性。
参、如何化解災劫
◎　三官經：世人殺生害命，罪積如山，若不早日回頭，清淨齋戒，懺悔改過，則三災八難其劫難脫。
◎　當人的私心累積到沒辦法改變的時候，災劫就來了！但是不要忘了，道因劫降，劫因心召，只要以道化挽人心，劫難也就自然跟著轉化。那徒兒們，你們真正該努力的是什麼呢？
一、清口茹素、戒殺護生。
◎　若能明了清口茹素、戒殺放生意義，懂得做到止業，再來要積極去消業，才能化解人生的災難。
◎　持齋茹素可消弭刀兵劫難，為人間帶來祥和之氣，可消冤解孽，增進身心健康。
◎　吃一餐素，減少一次殺生；素心素口，即化身活菩薩。我們修行要學習諸佛菩薩，第一便是要與眾生斷絕惡緣，你不吃牠便沒有這個惡緣，不殺生自然上天也庇佑我們。
二、發善心愿、消除業力。
◎　上天的一切劫數降到，不是說某某年就會降什麼劫數，不是這個樣子！而是在於眾生的心，所以我們要挽救災劫、挽救劫數，我們不要讓劫數那麼早來，要怎麼樣？發善心願，你發了善心願，每個人同心同德，一腳步一直走，一心一意大家渡化眾生就有善氣（沖天）！善氣沖天會不會招引惡氣下來？（不會）善氣沖天會招什麼？（善氣）善氣沖天就招諸佛護道，如果惡氣沖天就招劫數降臨，懂不懂？（懂）所以你們要怎樣救災、救難、救劫？就從自己開始，你的心一心一意修道、辦道渡化眾生，修到鞠躬盡瘁死而後已，你的善氣已經沖天了嘛！你一個人一個蠟燭，兩個人就變成兩個蠟燭，然後一個蠟燭是不是有光？（是）那你的善氣沖天，劫數就晚點降嘛！
◎　賢士們要趕快發愿，行功了愿，消除業力，莫等到事情發生才來做，那就太慢、太遲了！年關之際，更不可掉以輕心，要做功德迴向給自己業力，還有家業、祖業及祖先，不是只幫自己消業，也要幫家人消業，希望賢士們都能平安，渡過此年關。
肆、結語
◎　不持齋，難躲災；不守節，難逃劫。
◎　古今三期大道之普傳，皆以清口茹素為修道必備第一要務，尤以當今世間災劫不斷，冤孽不止，惟有速速了悟，持齋以消清因果，堅固道心，代天宣化，行功立德，傳揚大道，普渡收圓，位證理天。

光明的思想
◎　你看那鏡子，你去照它，人像映在裏面，你走開了，鏡子裏面沒有人像。你的心能夠做到這樣時，就是修道的功夫。為師希望徒兒們一定要從心地下功夫，而心要從性出發。
◎　徒啊，千萬不要帶著凡夫的心去分析別人，也不要帶著血心去記住一切的事物，應該以清淨心去處理事情，帶著慈悲心去成全一切的好事，度化一切的眾生，帶著喜捨的心去關懷人，離開一切的對立。當你放下心中的紛爭，再次出發的時候，人與人之間就多一份和平之氣，多一份互相團結，多一份慈悲、隨喜之心、關懷別人的心。
◎　想散發心裏的那一盞明燈，就要有光明的思想。唯有光明的思想，才能重燃你對生命的熱愛，唯有光明的思想，才能重建你對真理篤實的信仰，唯有光明的思想，才能喚醒你內心沉睡的力量，唯有光明的思想，才能讓你擺脫黑暗，迎向光明，邁向成功。徒啊，不要怕困難，世間沒有過不了的火焰山，世間也沒有解決不了的事情，只要徒兒們用點心，認真投入，柳暗處也會有重現光明的一天，不是嗎？
◎　既然要修道，就不要計較身份，縱然是掃地的工作，也是很好。掃地，掃廁所，也可以成道啊，只是這份心的差別而已。所以無論做什麼事情都要『過化存神』，舉手之勞的事情做了就不要放在心上，若佛堂有任何事需要幫忙的，咱們就順手去幫忙，幫完了就好了，修道只在於你們的一點真心，這個真實的心而已。

真正的修道
1、真正的修道兩字徒是否真正的契入日常生活之中。
2、真正的修道位居越高越涵養包容心。
3、真正的修道是改變自己而不是別人。
4、真正的修道是合群而不是獨立。
5、真正的修道是常為他人而設想。
6、真正的修道是常悲憫眾生的苦疾。
7、真正的修道是盡己之力奉獻而犧牲。
8、真正的修道是患難之中顯節操。
9、真正的修道根本是飲水思源。
10、真正的修道是不求回饋無為而為。
11、真正的修道是順天意敬天命。
12、真正的修道是膽大心細深謀遠慮。
13、真正的修道是越挫越勇臨危而不退。
14、真正的修道是推功攬過完名讓人。
15、真正的修道是寬嚴得宜勿偏一方。
16、真正的修道是律己行為寬懷待人。
17、真正的修道是事上敬謹待下寬仁。
18、真正的修道是前後一貫萬眾一心。

修身修心修性
◎　修道莫過於修身、修心、修性
　　修身莫過於　慎言行
　　修心莫過於　寡慾
　　修性莫過於　除罪過
(一)　修身：
所謂病莫大於不聞過，辱莫大於不知恥；見人而不自見者矇，言人而不言己者失，所以聰莫大於自聞，明莫大於自見。
◎　聖人皆有錯，聖人之所以能成為聖人，是因為知道認錯改過。凡夫之不能成為聖人，是因為他只知我對、我是。故聞諫而仇則敗，過而不知則蔽。迷而不反則惑，好直辱人則殃。以言取怨則禍，自厚薄人則仇。
◎　講話時要心平氣和，處事時要老成持重，細聲慢語，道理自然圓通。從容無迫，態度自然端莊。更要望人休過，怪人休深，自家好處要掩藏幾分，這是涵蓄以養深。別人不好處，要掩藏幾分，這是渾厚以養大。
◎　只記人好處，則天下人皆友。只記人壞處，則天下人皆敵。這是修身方面的涵養。
(二)　修心：
治心先要除慾，所謂慾不可縱，樂不可極，志不可滿，性為慾汨則亂，心為物動則爭。
◎　私慾越大，氣量就越小，物慾越多，成佛就越難。故人神好清，而心擾之。人心好靜，而慾牽之，乃生妄心而有貪求，即是煩惱，憂苦身心，便遭濁辱，流浪生死，常沈苦海。
◎　上士不爭，下士好爭，為了爭名奪利而拼的你死我活，如果不與人計較，則煩惱去矣，故不與人爭利，則憂愁去矣。常遣其慾，而心自靜，澄其心，而神自清，自然六慾不生，三毒消滅。
◎　看破金錢以過人生第一關。識透情色以過人生第二關。悟透生死以過人生第三關，這也是修心的要素。(附記參考:人心不死道心難生)
(三)　修性：
罪過與業力是需要用懺悔跟行功立德來補助。功德是回天的行李，也是見上帝的禮物，成佛的因素。(六祖云：見性是功，平等是德)
◎　試問那一個仙佛不以功德救於人?那一個聖賢沒有不以言德立於世。所以功德即是濟世救人，有善於社會、有功於道中、有德於眾生。況且仁能感化人，義能感動人，故君子能行仁仗義勇為，這就是君子積極的地方。

如何消冤解孽？
◎　逆來順受可消業——不管有什麼毀言謗語，或聖事凡事，身體上的不順，都要虛心接受，才有機會消解障礙，更不可以害怕任何不順遂的境遇，只要咱們不離道場，都有機會立下寸功寸果。
◎　行功立德可消業——要知道，業力最大的牽纏，就是讓你提振不起道心。如果你的腳步沉重了，那怎麼培德渡人呢？所以，當你的雜念很多時，就多念經、叩頭，你們要有魄力擔待使命，業力就會在你積極行功立德之下，漸漸消解。
◎　六萬年來大清算——此刻，正是六萬年大清算之際，很多共業、惡業都成熟了。徒兒還在醉生夢死嗎？修道沒有一點真誠的心，辦道也是敷衍了事，寸功未立，如何還清業債呢？
◎　握時機快修辦——三曹普度是人、鬼、仙齊度，咱們要把握能辦、能修之時，時時提醒自己，要快馬加鞭，行功立德，才能了脫塵緣俗擾，回復清靜法身。
◎　勿生怨氣可消業——人，有時會折服在一個念頭中，這是上窮碧落下黃泉的關鍵。這一念，就潛藏著累世以來的無明種子，它有時會讓你受盡煎熬，歷經折磨，這是孽緣成熟的緣故。此時，千萬不可以怨生怨氣，以恨養恨，這樣的輪迴將永無止息呀！
◎　人都有因果業力——各人有各人的因果業力，誰也無法代替，受些苦也是一種，讓你體悟人生無常的好機會。欠人的遲早都要還，如果一輩子，都平安無事的度過，更要心存感恩。
◎　無業不轉人——沒有一個人是一出生就是聖賢仙佛，哪一個不是帶業而來？無業不轉人，是不是？你一出世就有肉體的束縛，五行的拘束，這全是自己造就出來的。記住，自己的命運，不要被別人左右，你要做自己的主人。
◎　守住佛心可消業——世人為何有這麼多，不平的事情呢？皆因前世因，再加上人的氣稟，才會造下這些是非因緣。有了這些因緣的牽繫，才有苦的開源。徒兒若要斷絕苦的因緣，就要先把握住這顆心，不要輕易讓它起波蕩。
◎　道心堅定可消業——這輩子修道，為什麼還會有諸多災難、考驗及不順？因為徒兒還有未了的業。徒啊，你覺得行了一點功，就真的可以把一個人六萬多年的業力，一筆勾銷了嗎？若沒有在道場行功多年，對道信心堅定，一樣容易被因緣牽纏考倒啊！
◎　努力修辦可消業——徒兒如果沒有仙佛臨壇，沒有前賢來關照，會不會就不修道了？師父引進門，修行在個人。功夫要下的扎實，火候要煉得純淨，功德要繼續築建，累生累世的業力才能消解。
◎　爬也要爬回去——咱們不要再仰賴仙佛、前賢的照顧了。要自立自強，就算有業力在後面追討，也要拼著老命，走完這條修辦道的路，爬也要爬回去。

戒律只為攝心
修行人千萬不能把戒律當束縛，若當束縛，就不能率性而為。徒啊，如果帶著人去投在假祖師的門下，這比開齋的罪還要重！為師講句實在的話，一個開齋的人，如果他能夠回來再辦道的話，到他百年成道的時候，諸天仙佛還願意保他的身；要是還往假祖師那邊跑，絕對是天榜除名！所以，為師要你們從這一刻開始，就要很謹慎、很小心自己的言行、心念，這不是為師無情，有些事為師對你有情也沒合用，這不是為師的意思啊！為師只能跟你們講嚴重一點，你不要以為沒有人知道，若你們違背天意，等到那麼一天你真的動彈不得的時候，看你怎麼辦？你的毛病脾氣都還可以原諒，因為都還是人嘛！可是，如果你觸犯了天律，不顧先前苦心付出的這些精神、財力的話，那誰也沒有辦法了。
自己一定要堅守住自己的愿力，上天講過的話緊緊牢記在心裡，好好的照愿實行準沒錯。不要管太多事情，你們這些人就是大過於自以為聰明了，該管的不管、不該管的管太多了，所以事情就多了。從今以後，你們要特別的注意，整個道場將會一而再再而三的存這些一考驗的事情出現，而你們每一個人都有機會去碰到。希望在你們碰到的時候，都能夠知道該怎麼做，心裏要明明白白的清楚自己該怎麼做。你們常常講的「戒、定、慧」三學，到底有哪一個人真正把它實際落實在你們的生活當中？你們想想看，每天怎麼會有那麼多的煩惱，那麼多的痛苦，那麼多的憂愁，為什麼呢？你們想過嗎？這也是因為你們的身口意不能清靜，不能一致的原因啊！因為你們自己明明講的是要這麼做，但是偏偏就是做不來啊！是不是啊？你們還清靜得了嗎？所以說，你們的身口意一定要一致，這樣，身心才能夠自在、清清靜靜的。徒兒們如果真的能夠做到這樣的話，那麼，不管是遇到逆境、順境，你的心都能夠不動，不受外面順逆的影響，這時才算達到所謂「有色無心」的境界啊！
你能修得清清靜靜的，就算人家講你什麼，你也不會起任何是非的心；而他講的你如果有犯到就改，沒有就用包容的肚量去面對。為師再給你們強調一次，要「大肚量」！這樣你才能夠清靜，沒有煩惱。你要是不常清常靜的話，要怎麼去面對問題？怎麼去解決問題？怎麼去克服你的困難呢？你一個頭腦亂七八槽的，一刻都靜不下來，怎麼能把事情看得清楚？
每個人都有他自己的宿債、冤債，這些冤債就像一個虎視眈眈要害你的仇人一樣，他日夜守候在身旁，如果你的心有一點點的放鬆了，有一點點的不注意，他就投你的竅了。等到這個冤債一投身的時候，你自身的元神就做不了主，就愈來就愈糊塗了。一糊塗的話，這個欺心敗德的事情怎麼會做不出來呢？因此，自己的心念時時刻刻要謹慎、要明白，千萬不要有一時一刻的放肆，自己的心跑到哪裡去都不曉得了。心是易放難收，易收難控，它是難收、難掌控的啊！它會讓你做令你害羞的事，看你還修什麼道？如此，這個修道不就淪為空談了嗎？如果你們的脾氣、毛病不改，依然我行我素的話，你的辦道就會很困難，到時候沒有人願意理你，看你還辦什麼道？所謂的「人非聖賢，孰能無過」，這句話是只對別人講的，不是對自己講的啊！你可以對你的後學講這句話，但是，對你可以這樣輕易地原諒自己嗎？如果可以，你就會一而再，再而三的來原諒你自己了。所以說，有時候講給別人聽的道理，你們自己也該聽聽，可是唯獨這一句話只能對別人講，不能拿來用在自己身上，聽得懂嗎？不要每次都原諒自己、寬待自己，那會害到你自己的！
為師問你們：什麼叫做「放下屠刀，立地成佛」？所謂的「放下屠刀：立地成佛」就是放下你的脾氣、毛病，就這麼簡單啊！你能夠放下你的脾氣、毛病，成佛一定有你的一份。這「屠刀」是無形的刀，你們如果脾氣、毛病再不改，還期望哪天可以成仙作佛，那是痴心妄想啦！
別老是覺得來到佛堂大嚴肅，佛規複飾一大堆，因為你們不明白修道是要落實在日常生活之中，它是活潑應用的，應該不是你們所說的嚴肅。如果有新道親覺得嚴肅，你們應該怎麼做呢？佛堂是大家聽佛法、學習向善的地方，那當然要有佛規了；所以，該嚴謹、該注意的地方也要去注意，但是該活潑的時候也要懂得活潑，是不是？佛規禮節的精神是什麼？（收束身心、把心猿意馬收回來）學佛規禮節就像你們要上新民、至善、培德、立德的班程一樣，一步一步往上爬。知識是無窮無盡的，學習知識的心也不可以退化，一定要跟得上時代潮流。
為什麼叫佛規？如果想要做佛，開始時一定要有個規統。這個成佛的規範，就是要溫、良、恭、儉、讓，時時刻刻都要謙虛自己的心、要尊敬人，而不是說當我唸到佛號時，我才尊敬佛，或因為他已經成佛了，我才尊敬他，不是佛我就不尊敬；講明白一點就是要做到誠、信、忠、孝、仁、愛、信、義、和、平，如果連這些八德、頂天立地的君子之道都還做不出來，那麼，就算你有再多的機智去鑽研佛經、聖經，沒有做到這些，其他都是空談。
因為你看到每個人都是有修的，所以就很自然地尊敬每個人，你總不能說，在外面那個賣檳榔的阿伯，沒有公德心，賣給人家吃，還製造污染，所以我不要尊敬他，這樣對嗎？你們修道是看誰修？不是看別人，是修自己。所以，對人不要有分別對待心，這個就是佛規禮節的重要，而其精神也就在於自己的存心。佛規就是要時時刻刻存著尊敬仙佛、尊敬　老 、尊敬一切的心。你們在行佛規禮節的時候莊嚴不莊嚴？謹慎不謹慎？有沒有感受到仙佛的存在？有沒有天人合一的感覺？如果有的話，就是你的智慧已經在啟發了，如此，必能解決一切的煩惱問題，讓大事化小，小事化無，達到修道改變命運的效果，明白嗎？
修道要學習持戒。徒兒們要怎麼收束身心？以前沒有修道的時候還可以放浪形骸，現在不能了。開始時很不能習慣，很苦哦！對嗎？現在開始，因為徒兒們要步步高升，所以要約束自己；而且呢，人活在社會上一定要有些競爭的壓力，對不對？咱們小時候常跟人家比，比名比利比功課，可是為師告訴你們，你們要自己跟自己比。比如說，你知道你的脾氣不好，就一定要贏過自己，一定要改過。再講個故事給你們聽：有個人什麼都會，跟人家學什麼都能贏過人，於是他就開始不可一世了，什麼都是他最強、最行，幾乎強到人家看到他都怕了，真的是學什麼會什麼。有一天佛陀出現了，他心想：「耶！這個人怎麼穿這個樣子、拿一個缽，從來沒有見過的裝扮？」他就過去問他：「你是做什麼的？我要跟你學藝。」佛陀就說：「我的才能就是去除貪嗔痴、修持自己、守戒律，你要不要學啊？」你們說，他能不能戰勝自己？他如果能戰勝，他就成就了，是不是？我們常常說危機其實就是個轉機，但危機要靠誰轉？（自己）
修道人要守住五戒，其中淫慾是最難斷的，但是最終你通通要斷。在這之前，你要先斷前面的！殺、盜、妄、酒，淫最後，因為淫是！生死輪迴根本。人嘛，難免就會如此，但是，你也不能說：「老師，我是人，難免會這樣子，我多犯了一點沒關係。」不可以！知道嗎？只有約束自己，才能讓自己步向解脫之道，不只是自己解脫，還要天下眾生都能得到解脫，這才是我們的責任嘛！
如果你連這個禮儀規矩都守不好了，那你們還能做什麼？所謂的要守這「矩」，規矩的「矩」，就是不做非份的事情、不做非份的行為，講細一點的就是坐要有坐樣、站要有站相，走路也要有走路的樣子，你講話應該講什麼都要存一定的規矩，對不對？是不是在佛堂才做這樣？回家反正點傳師也沒看到，道親也不知道，要怎麼坐就怎麼坐，這樣可不可以？你們想一想，由外表就可以知這個人的心啊！要是你的心是戰戰競兢的、畢恭畢敬的，你會坐成這樣子嗎？
在沒有求道以前，你們是不是都隨著無明在過生活？也就是說，你們想做什麼就做什麼；也不管它合不合理，是不是？然後就在你們每一個人的心田上，留下了無明的種子。所以，你們不是這一世才這樣子，從累世以來，就是這樣在過生活的，你們一年裡頭是這麼在過，二年也是這樣在過。
所謂的五蘊！色、受、想、行、識，行服識就隨著你所做的留在你的識田當中。如果說一世就這樣糊糊塗塗過去了，那為師問問你們，你們到最後又帶走什麼？是不是你們常講的「萬般帶不去，唯有業隨身」？你一切外在的財產、田地也好，你的房子、汽車，一樣都帶不走。什麼叫「萬般」？就是這些有形有相的東西，這就叫萬般，這些都帶不走。能帶走的是什麼？就是你造下來的業啊！這是你能帶得去的，也是必須要帶去的，就是這個業識隨著你的心走了。再加減乘除算一算，看你在世的功過如何，看看你要往生氣天還是往生人間？或者該到地獄受刑？還是要生為畜生道？這些都是常常講的「天網恢恢，疏而不漏」。一個小孩子從呱呱落地開始，就有很多的業識投到裡面來了。你看，哪一個父母不希望自己的小孩一生下來就六根完整啊？但是這有辦法把握嗎？這是因為無形中有很多的業識投在裏面的緣故。今生你是長得好看、長得不好看，你是長得健康與不健康，科學再怎麼發達也沒辦法改變啊！因為你前世的業識就在你身上。
為什麼為師要講吃素這個問題，你這個口福如果還是捨不掉，沒辦法忘掉那一口魚、一口肉的滋味，那麼，你們想談成仙作佛未免太遙遠了，對不對？從古至今也只有一個關聖帝君啊！你們捫心自問：你們有關聖帝君那一股浩然正氣、那一種大功大德嗎？你今天如果能捨下口福，立下清口愿，那是善薩愿啊！那樣來修行才快，因為你不會有後面的牽纏了。想想，你累世欠的都還不完了，要是後面還牽纏著，那麼你們要等到哪一天才能脫離六道輪迥呢？

何謂道務宏展
◎　何謂道務宏展，並不一定就是要辦出多大一片的道場。讓為師來做個比喻，一個很大果實的，但是它裏面有了蛀蟲，這果子還有用嗎？你的脾氣、毛病不改，就是蛀蟲；相反的，如果道務辦得雖然不多，果實小小的，但是沒有蛀蟲在裏面，它還是有它的價值，對不對？
◎　所以說，成就不在大小，而是在於實實在在、腳踏實地去做，徒啊！⋯⋯你們要明白這一點。道就是實實在在的去做人、實實在在的去成全人；有多少人你就成全多少人，你們只要好好的帶著道親修辦道，好好的去做，人少又有什麼要緊呢？
◎　現在我要教你一個快樂的方法：非禮勿視、非禮勿言、非禮勿聽、非禮勿動。
◎　道是合情合理合法的。
◎　非禮勿言，是不合理的話，或是對別人有傷害的話，或是我們根本不了解，從旁聽到的，我們不要去講，因為講出來對別人會造成傷害，如果你要快樂的話，要少聽一點，一定會很快樂。
◎　非禮勿動，就是不合理的事情要三思而後行。我最心愛的徒弟是懂事、乖巧、聽話的，知道改變脾氣，做事能斯文秀氣，喜歡徒兒善解人意、承上啟下，合乎道理，凡事都見賢思齊，我們什麼都可以學，學著服務、招待，在潛移默化中，讓你的心性更提昇。
◎　修道人有動，也要有靜，動在養身，靜在養心；所以，這門功課很重要，修道人要平淡，平淡就是常。可是，這個平淡中要有力；修道也是如此，修道要細水常流，常流就是要有推動力，要懂得學以致用，要懂得在講之中去做，你就更有信服力！
◎　人生要培德，要把德行出來，用在日常中，每一個動作，每一個待人處事中，才叫做常德。講經再多，道法自然而已，久而久之習以為常，你就有德，就是永遠的好人。
◎　聖賢之路不難走，是願不願意走而已！我們互相約定，我們為了眾生一定要更往前，由心性更提昇、更紮根，手牽手，不要分彼論此！
◎　師徒約定，約定我們下次再聚，約定你們要更努力！我要更加幫助你們！有你們的地方，就一定有我，還有我的小仙童在幫助你們，你們不要擔心，我說師徒約定，咱們要堅持到底！
◎　希望你在學道辦道的時候，不管跟你的伙伴，有時候彼此冷戰熱戰的時候，能化的就化，將你心中的結，心中的那扇窗打開，春風就能夠徐徐的吹進來！春風進來了，法語也進來滋潤了，你的心裡就會很充實、很快樂、很美滿。
◎　所以，我們約定，不一定在佛堂才約定，當你在家，心很定的時候，就和我濟公在一起，把你心中的委曲、苦悶都告訴我，好不好？為了濟公、為了父母，你要活得開開心心！

求道之殊勝意義
◎　徒兒們都求道了嗎？如果已經求道那大家拜的老師是誰？（濟公活佛恩師）還有呢？（月慧菩薩師母）
◎　大家只記得濟公活佛為師，都忘了日月明師是兩位。
◎　爾師母是隱的明師，為師是顯的明師。所以通常都是由，為師濟公活佛臨堂顯相，來跟大家結緣，但其實徒兒們還拜了，另外一位明師——月慧菩薩，也就是「中華聖母」。
◎　日、月明師為星徒們做擔保，這是「萬八年的擔保」，也就是說，徒兒們若是已經求道，你們這一世拜了日月明師，往後萬八年當中都是為師的徒弟，不是只有這一世才是為師的徒弟。
◎　徒兒們今世的壽命歲月都還不到一百歲吧？大家都還很年輕，未來白陽期辦普度是一萬零八百年的時間。
◎　以人間的時間來計算，是非常、非常長的時間，所以渡人求道是非常重要的事。
◎　因為只要「一世入濟公門」，成為日月明師的徒弟，萬八年當中，都是日月明師的徒弟。
◎　也就是，日月明師擔保星徒是，擔保萬八年的時間。不是只有這一世才擔保徒兒們。不是只有徒兒們這一個肉身的時候，為師才救你們、幫你們。※　往後你們這個肉身不能用了，靈歸入無形界的時候，日月明師都還有責任，要幫助大家、保護大家。
◎　所以渡人求道是非常，非常重要的一件事情。
◎　徒兒們一定要記住，只要是有天命的白陽佛堂，點傳師也是真正有領受點傳師禮本是有天命、可以點道的點傳師，他們都可以為眾生點道。
◎　為師是公心的，因為為師辦的是三曹，所以各位徒兒也要很公心，去面對所有的天事聖業。
◎　在白陽道盤的各佛堂當中，大家都公心的去協助道務。
◎　世間有各宗教，各宗教也在鼓勵人們要「存好心、做好事、說好話」，這麼好的宗教，絕對不可以惡口去評斷，不可以去說不好聽的話。
◎　在青陽時期、紅陽時期，　皇 的天命開赦，派下五教聖人在人間幫助人們培養，養成修行的習慣，所以各宗教是為了白陽期末後辦三曹普度的預備之路。
◎　累修續慧命，參辦三曹得來不易。各位徒兒今世能來到白陽佛堂修辦道，不是只有今世才修行，你們累世修行過各宗教，是累修而來。
◎　在累世結下了各種緣分；而且在各宗教修行過各種法門，研讀過各宗教的經典，今世這個靈來到這個肉身，才能順利的進入白陽期，辦理三曹普度的這一條路。
◎　所以徒兒們今世能夠得人身，來求道並且參與三曹普度，叫做得來不易。
◎　徒兒們不是只求道，聽了三寶之後，就願意來聽課，不是這麼簡單而已。
◎　大家是累修而來，而且累世累積了，非常深厚的修行習慣。大家累世就有著修行的習慣，不是今世來到佛堂才修。
◎　不過，在累世的修行當中，有的徒兒修得很積極，所以今世進入白陽佛堂行修辦道是非常穩定的，「不容易起心動念」。
◎　有的徒兒在過去，累世修行經常心情起伏不定，看到別人的作為，自己心情就高低起伏，所以累世修行不夠穩定的徒兒，在今世修白陽的普渡法門時，也會面臨修行內功不夠穩定的狀況。
◎　無論過去累世修的狀況穩定不穩定，今日進入白陽道盤之內，上天給大家公平的機會，讓大家再次進修。
◎　所以徒兒們！今世要把握修辦道、行功了愿的機會，否則這肉身的使用時間確實很短暫。
◎　無形原人存在於「多次元空間」。
◎　徒兒們都了解地球是圓形的、也是立體的，在地球這個立體的空間上，人們覺得「這就是我們生存的空間」。但「以天的立場來看」，其實地球上「不是只有有形的地球」。地球上還有多次元的空間。
◎　「多次元的空間」是科學名詞，若以道場的名詞來說就是還有天曹、地曹的存在，而人間這個有形相的地球就是人曹，看得見的人們的肉身，是人曹存在的空間。
◎　但實際上還有天曹、地曹不同層次的空間。以及另外不屬於天曹，也不屬於地曹的其它層次的修煉空間。
◎　地曹與天曹在無形界的空間當中，還分了很多、很多不同層次、不同的次元空間。
◎　所以地府、地獄或其它受刑的地方，並不是「在同一個空間當中」，而是分屬在不同的空間層次。
◎　在天曹的原人依照祂們在世時的善功、修行功力的深淺，也分屬在天曹裡不同層級的空間。
◎　這個話題雖然很抽象，但總之大家要明白的，基本概念就是：人曹是有形界的空間，天曹、地曹是無形界的空間。
◎　而今辦三曹普度，人曹、天曹、地曹都要救。也就是含括了有形界的人曹與無形界的天曹、地曹。所以三曹普度的範圍，是相當、相當廣泛的。
◎　三曹普度要救的不是只有，有形界地球上的人類動物，還要救無形界當中在地府，地獄等待功德的魂，以及正在受刑的罪魂。
◎　而在天曹當中，所要救的就是善功、修行功力深厚的神明、或神仙、或各種修煉程度很高的各種靈體。
◎　以上都是三曹普度要幫助的對象，所以要講三曹道理讓他們也能了解「道的平凡與不平凡」。
◎　徒兒們今天在白陽佛堂裡，看起來這佛堂就是一般的房子、屋宅。佛堂的前賢們、點傳師、講師們看起來也是普通人，是一般的人類，他們並沒有特別的神通法術，沒有通心術，也沒辦法飛天鑽地。
◎　但是在這一般的屋宅當中，在這麼平凡的前賢們的身上，上天所示現給大家的是「道」、是「天命開赦」。
◎　在白陽時期，人或者任何的靈或魂，只要配合上天辦事，就在上天的護祐與加持的範圍之內。
◎　所以徒兒們憑藉著累修而來的修行內功，以及你們在累修過程當中也做了很多善事，而今才能夠來到白陽普度的佛堂。
◎　你們所承受的，所領受的就是，上天天命的開赦與加持，而天命的開赦與加持就是道的開赦。
◎　「道」，說它很平凡，真的很平凡；說它了不起，也確實了不起。
◎　什麼是道？空氣是道。空氣在我們四周圍，所以空氣是道。水也是道，水是人體所需要的，人體沒有水是活不下去的，所以水也是道。
◎　還有什麼是道呢？母親把胎兒生出來，胎兒從嬰兒變成一個大人，之後變老，最後會死，所以人體也是道。因為人體是有規律的，生、老、病、死就是一個循環、一個規律，所以這也是道。
◎　「道」說平凡就是這麼平凡。空氣是道，水是道，山川大地全是道，人類的身體也是道，這個最簡單的道，它很平凡。
◎　要是說到「道」很神奇，一個生重病的人，本來醫生診斷說他快死了，結果來到佛堂配合三施並行之後，他的重病不但漸漸減輕，而且竟然還活得挺老的。如果以科學、以醫學的立場來說，會覺得無法理解，怎麼一個重病、即將死亡的人，病情不但減輕了，而且還活得挺久的。因為醫學還沒有研究到這麼透徹，所以說「道」神奇就是這麼神奇。
◎　人間的一切能夠透過，人對上天的誠心、信心，而使得原本不可能的事情變成可能。所以一個原本將要死的人，透過道的開赦，透過修道，行功了愿之後，活了、延壽了，這叫「化不可能為可能，化腐朽為神奇」。
◎　「道」可以說很平凡，也可以說非常神奇，你們來到佛堂，來到道場修道，就是要了解這麼平凡的道，也要了解這麼神奇的道。
◎　「道」說起來範圍很寬廣，上天用一個最簡單的方式叫做「三曹普度」來告訴大家什麼是道？因此「道」最簡單的解釋，就是救渡有形界的人曹與救渡無形界的天曹、地曹叫做修道、叫做辦道，普渡三曹就是道。
◎　你們來到道場看到佛堂的人，感覺他們好像不太一樣，感覺他們好像了解什麼，對，他們就是因為了解一部分的「道」，所以看起來不太一樣。
◎　也正因為他們了解一部分的「道」，所以當你們生活中有問題的時候，會想要向他們請教、請問。
◎　「道」在道場當中，先用這樣很平凡的房子，來告訴大家這是「佛堂」、這是「道場」，讓大家先聽到佛堂、聽到道場，對道有了一點點的認識、一點點的印象。
◎　然後看到佛堂的點傳師，講師們有禮的招待，很順暢的說著某些特別的道理，於是讓大家生起了興趣而想要來研究、了解什麼是道？並且要如何修道？
◎　上天先藉由有形相的佛堂，與有形相的前賢，來引導大家了解如何修道，這是從最簡單的方式來引導大家修道。
◎　無論你們之前的經歷是什麼？現在都要把握機會，慢慢了解「道」。因為徒兒就算用盡了你們這一個人身的壽命歲月　※「都還無法學會完全的道」。
◎　所以為師剛才才會說佛堂的前賢們，「懂得一部分的道理」他們不是「懂得完全的道理」，但他們將所了解的那一部分告訴你們、傳遞給你們。
◎　他們因為想要傳遞「道」的這一股精神，而顯現出道氣、道味，所以整個人看起來有不太一樣的感覺。這就是前賢的德性、前賢的修為、前賢的道範。
◎　當你們聽了道理，看了道書，再配合平常的無畏施，也就是配合參與佛堂、道場的聖事之後，你們漸漸會了解「道」，也漸漸的會有道氣、道味在身上，漸漸的你們也會看起來不太一樣。

道是給人解脫的
◎　我們修道要知道「道」是給人解脫的，不是寄託的，一定要時時去悟，什麼是實在的，什麼是虛妄的，你的本心被意識所執著，你們晚上睡覺會不會作夢？（會》會作夢，白天不斷的吸收嘛！吸收進去在那個表層意識裡面，那麼晚上就反射出來，所以本性就起不了作用，就被意識分裂，把它割得支離破碎。
◎　所以如果人的心不能執中於一處，辦事就難成，如果能夠把它執中於一處，無事不成，執中於一處，以本性來作為你的，主人翁，一切你都可以、主宰你自己，一切你都能夠怎麼樣！平衡。
◎　所以老師常常喜歡用這個比喻最平靜那一點，也就是最清靜最消遙的那一點，魚活在大海裡，最深處，牠是不是最消遙？牠活在海底面最深的地方，牠不會受上面這些狂風暴雨或是太陽所照射，而影響到牠。所以在最深處那一點，就是自己。你從那裡來，就回到那裡，你能夠活在那個地方，那個地方就是極樂世界，懂嗎？
◎　你因為不能常住，不能常住，常常跑出去玩，你是不是常常跑出去玩？跑出去玩，玩得滿身髒兮兮的，所以常常叫你們回來洗一洗啊！你們帶著這個骯髒的衣服回來，媽媽叫你回來換下衣服洗一洗，你們又嫌麻煩，嫌嘮叼，又守不住，所以現在的人，都喜歡往外跑，統統喜歡這個花花世界，那你們的自性是不是也跟著「身」，一起跑，就是不能夠守住那一點；不能夠守住，就不能夠找到你原來自己，身成為一身之主，是不是就變成被假人所把你綁住了。

天地萬物都是道
◎　來佛堂就是要有精神，把你們自己每一個人的正氣提出來，大家都有那個浩然正氣，那是一股善氣，那個就是道氣。所以每一個人都專心、都認真，就不會昏昏沉沉想睡覺，然後你聽道理就聽得很高興，這樣你一天也過得快樂，徒兒們現在有沒有感覺到比較快樂？沒有快樂的舉手。（都很快樂）
◎　老師隨時可以見，知不知道道理？為什麼說老師隨時可以見？知道嗎？為什麼？當你做了一件好事，濟公知道徒兒又做好事了，濟公就來看你了，這樣你就是隨時都見到老師啦！你做好事老師才會幫助你，你做救眾生的事老師自動會來幫助你，如果你只是想做你自己的好事，老師不管你，所以老師說只要你做好事、救人的事，老師隨時都在。
◎　當你還沒有求道的時候，你都想著名利富貴，怎樣錢賺多多，讓生活好過，所以你就掉入了漩渦當中、大海一樣，一下有賺到錢，生活好過，你就像海面浮起來一樣。當你生病了，不好受，你做生意沒有賺到錢，你失望傷心，就像在大海裡面又沉下去一樣，所以你的心就像大海裡面，浮浮沉沉高高低低，這個就是眾生。
◎　今天你求道了，你不要再當眾生了，你願意跳出這個大海，你願意往天上飛，這個就是要修，你不修道，你永遠就像在大海一樣高高低低，只有痛苦，煩惱永遠沒辦法解脫、放下。
◎　徒兒們，來佛堂修道是你們累世修了很多世，這輩子白陽應運，你才有進入佛堂修天道，千萬要對自己的自性良心有信心，不要小看來佛堂沒有什麼感覺，天地當中有形的無形的，無形的就像空氣就像風一樣你看不到，仙佛、你的冤欠、你的祖先，就像空氣一樣你看不到，但是他們在。
◎　現在　老 開恩你求了道，你的祖先沾光，你的冤欠很緊張，如果你誠心，你的祖先高興；如果你懶惰，你放鬆，把道看得不要緊，你的冤欠高興。所以徒兒們自己要怎麼做，自己這條路要怎麼修道，你自己去選擇。
◎　當徒兒們看到月亮，吹著徐徐的微風，都有道，都是佛，天地萬物都是道生的啊！你看一花一樹一草，它的生命都是　老 賜給它的，我們也一樣。所以我們看到天地的東西，就想到我們都一樣都是佛，都是從天而來的，所以天地間讓我們去體悟去感受，我們沒有離開道，到處都是佛；因為你的心都有佛，所以你眼裡看出來的東西都是佛，就常常保持這個佛心、這個善良的心，保持住，把不好的改掉，這樣就接近仙佛了，知道嗎？
◎　修道就是這樣，你可以觀賞天地間，你看月亮、看太陽，你看一朵花、一棵樹，你看那個水、大海，這個都是道，我們都跟它一樣，你的快樂就出來了，你的佛性就跑出來了，所以徒兒們要用心，知道嗎？
◎　好啦，時間也差不多啦，接下來會上課嗎？還要上課啊。那老師耽誤徒兒們的時間，老師希望你們再更有精神來聽完課，然後高高興興、快快樂樂結束一天的研究班，好不好？這樣子學道也很快樂，所以時間很快就過了，老師也覺得才來一下下怎麼就該走了，剛剛才是太陽高照，現在天就要黑了，所以徒兒們要小心，你們的時間不要白白就過去了，每一天都可以做一些很有意義的事，都可以做很多很好的事，這樣你的人生生活會更豐富，所以老師希望你們好好修道、好好學，讓你們自己的生活更豐富快樂，好不好？好啦，時間有限啦，老師希望下次有緣再跟徒兒們見面好不好？到時候一定要有這麼多人也來佛堂好不好？徒兒們，再見！

三寶的修持方法
1、濟公活佛慈訓：三寶乃法門，而你們不會使用，只知遇到災難時趕緊用三寶，平時就該用來修心煉性，常念你就與彌勒祖師、為師有感應，遇困難感應就快。
2、濟公活佛慈訓：晚上睡覺沒有用三寶的請舉手？（無人舉手）不錯，你們都有長進。聽老師講這種話叫做愛的叮嚀，有則繼續無則嘉勉。
徒兒們，你再不往自己內心著手，就太遲了。趕快！趕快安設無形的自心佛堂。咱就在自心佛堂，自性道場裡修道吧！凡事不要太忙碌，留點時間收收心，三寶常常來使用，保證修道法喜又進步！
3、濟公活佛慈訓：三寶心法日常用，修心煉性復本容
莫將此寶丟腦後，辜負上蒼把道弘
4、南極仙翁慈訓：有事沒事常常守玄，三寶已經給你了，不要不懂得用，也不是遇到困難的時候才用，平常的時候就能跟上天心心相印。
5、三天主考慈訓：色考非常可怕，知不知道？男的女的都一樣，趕快把心收回來，抱三寶一心不亂，上上下下都一樣。平心了沒有？
6、監班院長白話訓：把你們邪思妄想一概驅除出去，來佛堂不是以人心揣測，用你們的天心來辦事，三曹普渡豈可當兒戲！用用你們的三寶。
7、濟公活佛慈訓：三寶的好處、妙用太多了，但要運用於日常生活中，用於自身，如心不平靜時，唸唸五字真言；有問題時、靜不下來時，唸唸五字真言，就有妙智慧。迷惘時要參拜，就是問問自己、反省自己，為什麼會有這樣的問題？先找出根本再解決，這樣就是妙智慧了
一、守玄法（第一寶：玄關竅）
1、濟公活佛降：
有志於道者，以『守玄』功夫為修行之基石，守玄功夫非專指打坐禪定而言，而是在行、住、坐、臥中常收束身心，取念於前，意守玄關，唸唸不離而相續。把心收回玄關，就不會起邪念和妄想。從玄關發出的念頭，都是正念，都是慈悲心、喜捨心、智慧心。輕提心念在玄關，再用玄關去聽、去看、去應對一切事物，如此便能與師以心印心。一個人若平日能夠時常『守玄』，祥和之氣自然會引發善因緣的發生。
2、濟公活佛慈訓：
時時念頭守一，不思善，不思惡，不執著，五字真言時時默念，有空三寶用一用。為師傳給你們的三寶心法，是不是要用來預防盜賊？時時刻刻用三寶，放下人世間的情愛、痛苦、煩惱，債清德立，就漸漸與仙佛接近了。
清口還要清心，把垃圾污穢一切貪嗔癡慾望掃除。見人不好，感謝上天讓我們有前車之鑒，見人好，感謝上天讓我們見賢思齊，把內心念頭真正的清乾淨，時時刻刻不離佛性，恩愛名利不戀，時時刻刻三寶存心。對以往的過錯要下定決心去改變，一心一意去改變自己，時刻用三寶趕走身上的賊人：貪嗔癡。徒兒閒暇要記住：時時靜心默守玄關，不浮不燥氣貫丹田。
3、濟公活佛慈訓：
要靜坐可以，你有一訣，比他們更高超的，他們天天坐在那裡，事也不做的去靜坐；你可以做事，也可以靜坐，那就是你這個雙人，『二目守玄，而又能做事』。雙人守一土，中央戊己土，『雙人能守中土，才能見性』，不像他們那樣靜坐來的；你能培外功修內德，修久了，你自然到達境界，你就能平心靜氣。沒有一個經典是教我們參禪打坐的。
4、南極仙翁慈訓：
（仙翁對班員慈悲）看著俺啊？（班員叩響頭）抬起頭來！仙翁要你看著我！你很難受是嗎？心中沒主啊！把你的主人拿出來（班員）默守你的玄關！你說我要怎麼幫你？你先要自個兒作主，老朽才能幫你，你能夠自我作主，我才能夠幫你作主！
5、濟公活佛慈訓：
（陳經理請示：守玄要怎麼守比較標準？）就兩目守玄而已啊！（守這個地方）當然是守那個地方，不然，你守那裡？鼻尖嘛！（那麼整個心意是在這個地方嗎？）當然是在這裡，但是，你要觀鼻啊！兩眼守玄是觀玄，對不對？但是，你們要以鼻觀鼻啊！（兩個眼睛看在這個地方）嗯！二分開八分閉（看在這個地方，然後心意守在裡面）對！對！（那到最後也是這個樣子？）當然要自然啊！自自然然啊！（要不要用力？）不用！不用用力。（謝謝老師慈悲）好！好！
6、濟公活佛慈訓：
如何克己呢？一、冷靜。這不是一次就能冷靜下來，是要慢慢、要功夫的。二、意守玄關。三、凡事都是自己的錯，所以要並用三寶。四、將心比心。五、替換定律。不急不緩，做到中庸之道。六、反求諸己。凡事先想一想，仔細思考是不是自己的錯？
7、濟公活佛慈訓：
你靜下來當手抱合同二目守玄，這個守玄不是叫你守在這裡（點的地方）這樣會變成鬥雞眼，你們現在東西拿在這裡看，眼睛的兩眸會不會集中在這裡？這個玄就是中。把你的心思雜念妄念都放下來，放得一無所放，台語說的『無影無一隻』；六祖說的『本來無一物』，都無一物的那個至清至淨、玄之又玄眾妙之門。所以原先叫你放下，二目守中，中就是玄就是道，而不是叫你守在這裡，人家會說奇怪，他們天道的道親，每一個眼睛都斜眼『脫窗』（台語）這是不對的！
8、濟公活佛慈訓：
要載同伴！要登彼岸！要閤家團圓不分散！休忘了眼前明燈！閉目守玄，看看自己昏暗不昏暗？靜以自觀，動以相看。眼睛睜開，看看自性佛在不在？
9、濟公活佛慈訓：
真人靜坐，如何坐？二六時中時時刻刻迴光返照，二目守玄，眼睛閉八分睜二分，看住我們明師所指點的地方，不思善不思惡，就是所謂的真人靜坐。行、住、坐、臥之間都能夠守住真人之地，就不離本性。
10、無極老 降　皇 家書：
一封信，傳給你，兒女見信早回心
養身法，習要勤，回家真訣要記忖
呼吸調順先天氣，涵養本來一點真
此是返鄉一明路，不修難見老娘親
11、藥師琉璃佛：三寶逆流法
「一」是天下之正理，采日月寶華，由上降下，由下煉逆流，為純陽一氣，真陽上玄關，氣聚精血不洩，智慧漸開，此法要先煉丹才可得。『一呼守玄關，一吸貫丹田』。以真意接引真氣，上串尾閭關引至玄關。恆心勤煉此功夫，心靜神定，拴住心猿意馬，至三寶（精氣神）會合，道之造化在於此矣。
「一」即是玄關，將一本散於五臟六腑之靈，修皈一本，玄關自能震動，待天雷響，無縫鎖開，煉至此，便是人間逍遙自在仙。玄關本是精神合一之所，七孔八竅由此生，故玄關開，週身關竅才能運轉。轉週身要用真意，打開玄關府，身心兩空，頭上自有真氣上朝，此時見靈光就不難。學者應識玄關，早知玄關之道所，生等勤煉之自有妙相矣。
12、濟公活佛慈訓：
徒兒們！為師希望你們現在自己面對母燈，眼睛閉上，靜默三分鐘（班員都依師指示閉眼迴光返照）唯有自性，你的自性才能照亮自己，只有它才是真的，以後災禍來臨就是靠這一點真靈救世，所以自救救他，希望徒兒都能保護自己的靈光，好自為之。
13、濟公活佛慈訓：
很自然的，一吸一呼，呼吸之間本是道，不是有形色在那裡坐禪道，你們進來的時候，兩目守玄，把心念收攝，收攝你們的心念，不要讓你們的心猿意馬往外放，那時候、那一刻，當下就是【道】！神仙在那裡？天堂在那裡？在你們的心中！
14、南海古佛慈訓：
方寸寶地應時時讓它清靜，無塵埃染著，時時迴光返照，照見自家主人。記取無時無刻牢拴意馬念無生。
15、三官大帝慈訓：玄關（一真觀想引導法）
修子將渾身四大皆認為假，唯有玄關一點是真，這一點處名【正門】。眼、耳、鼻、舌、身皆生滅之門（妄念隨之起、消也）。而唯有此玄關一點是不生不滅之門，人在世壽結束後，倘若魂魄（識神），不從此正門正竅（即率性之謂道：一生行住坐臥皆秉本性）就不能了脫生死，證無生法忍！
全身唯性是真，身外皆是虛妄不實。因此時時觀想此『一真』，而不讓六賊走旁門，心不隨外境所專，守玄之妙到達關無所關之境。則久久功純，觀而無觀，想而非想，一切隨心所欲而皆不踰距，如常應緣不變，則六根常靜常應，常應常靜，而超脫六道輪迴，已操在自己之手矣！守玄之人，最初乃以收萬念皈一念，收一念而率性，至終則應無所住而生其心，如此一真觀法成矣。若是固執一點之上，死守不放，或借此輕視其他天心所傳引導法門，如此則又離真門玄關矣。切慎！切慎！守玄之真義乃是率性也。
守玄之修法為現今白陽弟子最通用之門。故二六時內，無論行住坐臥，屏息諸緣，輕提心念，專注於玄關一點，久久功純，守而無守，也能離妄顯真。不過守玄之過程中，會有許多幻境出現，千萬不可當真（以為神通），譬如看著天堂光景，或見菩薩往來，或親睹自己識神出入，這些情景千萬不可放在心上，否則以此沾沾自喜，以此傲人誇人，則易走火入魔。此守玄固然是斂心息念方便之法門，然而務必要有明人或明師指點，以防【識神用事，認假為真】，切忌自行摸索，弊多利少也！
二、口訣（第二寶：五字真言）
1、濟公活佛慈訓：
濟公老師曾在靈隱寺教的『調心』的方法：大意是當有煩惱壓力時，手抱合同在胸前，眼睛八分閉，二分張，舌頂上顎，意守玄關，吸氣時默念口訣第一個字，吐氣時默念口訣後四個字，想像著呼吸從玄關進出。晚上睡前反省也要這樣使用。但不可太久，十分鐘十五分鐘，否則會變成頑空。
2、濟公活佛慈訓：
用心觀想呼吸，吸氣時觀想，氣從玄關吸進，再由玄關吐出，而吸氣時要念真經，吐氣時念一次真經或一次氣念一字都可以。我們道中是真人靜坐，道法自然，平心靜氣，坐的時候，身體要自然，背脊要直，兩眼自然八分閉，舌頂上顎，兩膀輕鬆下垂，自然氣貫丹田，二目守玄真人靜坐，平心靜氣，兩眼守玄關竅，這叫真人靜坐。
3、南海古佛慈訓：
無論在何處，有事辦則渡人，無事辦則修己。一個劫數的來臨，對於領導者及所有的修行人來說，都是一大考驗，因此濟公及月慧為此憂心忡忡；你們要多用功，要發慈憫心，平常在家雖不能行善，但也可以多唸經回向，以善念消弭災劫。這雖是一個法，但最主要的是要讓你們發出那一份『慈悲心』，讓人間的修行人，把這一份的慈心傳達到無極宮，報之老母娘。
現在諸多人心惶恐，因此你們在講道時，要多提光明面，若有『求道』者的心性不能安寧，就叫他默念五字真言；沒有聞道的人，叫他唸唸佛號，仰仗諸佛菩薩的悲願，再加上自我身心的主人不亂，才能有救。
4、濟公活佛慈訓：
五字真言默念於心，用天心（玄關）去念，這種修持，可以讓我們帶到天涯海角，任何場所，任何時間，行住坐臥，都可以默念。散步時、空閒時、工作時、睡覺時都可以默念，這是收束心念最簡單，最方便的方法。一切煩惱、妄想都是劫難，默念五字真言，不是外求淨土，而是內生淨土，用自性佛堂，獻自性心香，誦無字真經：守玄。
5、濟公活佛慈訓：
人自有生以來就是妄念用事，所以要調伏你們的妄念，就要先調伏你們的心，佛家之靜坐方法，也是禪定的功用，『禪定心』你們好好的去參悟，懂否？
6、濟公活佛慈訓：
到末後了，沒把握往後怎能修辦？從此刻開始，心性一定要提升！一切的人我、對待，不要存在！如果在人事上打轉，那你還修什麼？辦什麼？光看的都是別人的不對，所以說修道、辦道，要與人結善緣，而不是結冤；心裡起憎恨心，就與人結了惡緣！所以每個人都要提升！這是沒有人可以代替你的；第二寶（口訣）在緊急的時候念一念，沒事的時候也要念，最重要的是：要去『實踐』！唸唸如仙佛，魔就對你沒有辦法！唸唸都是佛心，就沒有私我，沒有私，就不會貪，還會執著什麼？憎恨什麼？要腳踏實地去實踐！
7、月慧菩薩降：
調身—指調身體，使生理能獲得『致中和』之狀況，通常選擇子午卯酉等休息時間，於靜處光線空氣均通之地，自然安泰端坐，自可把散亂之塵念，收回皈來，此為調身之大概。
調心—把心猿意馬，牢牢看住，不讓牠再到處亂跑。方法很多，如：念佛號，持咒，觀想等皆可，時久就安靜下來，續之，智慧與定力，就在調心的過程中培養滋長。
調息—在色空合一之理下，心理與生理是互相依持影響的，此乃調息之所必要之點。一般人氣息急促而粗，如此心身亦處在一種動盪不安之狀態下，若能藉調息，慢慢使氣息精微細長，就會使心身達到『致中和』之目標，自然精神爽朗，心情平靜安定，疲勞恢復身體健康。
8、三官大帝慈訓：真經（慈心觀想法）
末後收圓佛—彌勒佛之特德，可以從他姓名而知。彌勒乃梵語，譯成中國語就是【慈】，彌勒佛最初發心就是從慈心出發。慈悲在一般人之觀念裡，似乎相同。其實，悲是悲憫心，著重在拔救他人之苦痛。慈是與樂心。眾生沒有快樂與幸福，要設法給於他，當然佛心是俱足慈與悲的，這也是修道需多行功德，三施勤培之因。而彌勒佛之特德，乃側重在修習慈心！經云：彌勒菩薩最初發心時，即不殺生，不食眾生肉，從此以來，都以【慈】為姓！我們知道釋迦牟尼佛，發願在五濁惡世裡成佛，拔濟苦痛之眾生，此乃象徵世尊之悲心殷重。彌勒菩薩當來下生的世界是淨土（世界大同），怹發願在淨土成佛，人人得享快樂幸福。這象徵著彌勒佛之慈心宏博。當今白陽弟子持念真經就要與彌勒菩薩一樣之發心，隨時隨地，盡自己之力量去幫助別人，使他人得安樂，得幸福，所以素食、不殺生，為白陽法門所重視。因為那是增長慈心的方法，因而白陽弟子信仰彌勒，因持念彼法號，又修習慈心法門，當然會與彌勒佛之慈心相應，而不難上生兜率天（天佛院）了。
故人們修道，要時常持真經，觀想彌勒祖師那皆大歡喜之慈容，救世度人，行善佈施，多為他人著想，多幫助他人，無心無為，使慈心時時溫暖別人而不執功計德。如此理所當然必與彌勒祖師結上甚深見佛、聞法、證果、了脫生死之大事因緣也！
再說一般白陽弟子都把持念【真經】用來逢凶化吉，脫劫避難。因此很多白陽弟子往往認為只有在發生人力無法解決之危困時，才能守玄，抱合同，念真經，以求逢凶化吉，脫劫避難。而不知「劫難」不僅僅是指肉身受禍、受苦、受傷而已，其實真正的劫難乃是累世之輪迴生死，而輪迴生死，更是因於妄念牽引，故妄念不息，輪迴生死永無休止。因此如何降伏妄念，常萌覺念，實是修子之生死關鍵！
當今白陽明師所傳之真經，乃是降魔伏邪之大光明咒，脫離一切苦厄之大清淨咒。修子若能明白其中體用妙意，在妄念不能降伏澎湃心海之時，只要誠誠懇懇地持此真經默念數遍，而妄念頓時就無影無蹤。猶如太陽之光明一照，自然雲消霧散一樣。修子若能常常持此咒，不但與彌勒佛結了赴龍華會之聖緣，久久功純，持而無持，妄念一絲不起，則輪迴即止，生死即了。而輪迴止，生死了，方是真正之脫劫避難。
三、叩首法（第三寶：合同）
1、濟公活佛慈訓：
這個肉體如果沒有水可以洗，是很髒的，所以我們天天為眾生祈福，早晚獻香叩完一百叩首，要不要加叩是看你們，可是希望你們都能夠加叩一千叩首，好不好？（好）你每天一千叩首的回向，眾生好安慰啊！你的冤欠不敢來找你啊！你天天為人家祈福，天天為人家擦腳、換尿布，他還恨你嗎？（不會）是啊！你對人家好，人家就對你好，那我們快樂嗎？（快樂）
磕頭心要誠，要迴光返照，筋脈拉直，頭部放鬆、手和頭一起動，力量由腳來支撐。『叩首』非『叩手』。磕頭的動作，有發有收，頭尾動作一貫，這是一貫的精神。叩首要誠心。叩首的目的在於養成恭敬謙和的心，而且叩首的姿勢正確，可打通經脈，有益身體健康。
磕頭燒香，要的是一顆真心，所以磕頭要至誠，不要隨便，要一叩一叩慢慢的磕，不要像趕火車般快。叩首，跪拜，拜什麼？拜你的自性！
徒兒們要學習著平緩自己的感覺，不要以為自己看到的就對，聽見的就對，事實上六賊看到的、聽到的，未必是真理，所以你們一定要藉著聖賢仙佛的典範行誼，來端正自己的言行舉止，藉著叩頭（第三寶）時時迴光返照，才能夠對明心見性有所幫助。
2、南海古佛慈訓：
合同代表一陰一陽融合在一起，正負陰陽磁場能相通，如果抱合同，平日叩首禮拜，依於自性正門實修實煉，能接收宇宙至清能源，浩然正氣循環週身。
在叩拜　皇 當中，全身會引發核子分裂反應，釋放出能量，全身熱呼呼，身障慢性疾病或傳染感冒，加上佛光照耀，叩拜時暖流流注全身，通暢血液，再加上行功立德，抵償因果，雙管齊下，可一一消解各種病症。
叩首禮拜時，可引發全身的核子反應，核子反應器，即在你的玄關處，所以叩首時：
（1）意念清靜（2）心神集中（3）散發菩提心（4）無人我對待分別（5）掃除妄想（6）刪除不潔念頭。久久功成，配合行功立德，必定身心健全，久依玄關核子反應器修持，可煉得光能顯現。
在叩首當中，守住玄關一竅，認本皈宗，萬法皈一，心無旁騖，斷除七情六慾，一切皈於中道。抱起合同，做十方圓滿，無有對待分別，如此陰陽磁場，皆無法束縛於你。
莫以為抱合同叩拜是一種形式，原因是你不明白陽三寶之真實妙義，以及用來修煉，以致『求道』如牛毛，了道如牛角。登堂入室『求道』的修士，要瞭解如何運用三寶來修身養性，提高境界，行功立德，切記三寶的效用是很大的，然後必須自助而後他助，自助才能得天助。
三寶是用來修煉的，能修至內外功德圓滿，定可躲災避劫，消冤解孽，所以在接引各教信徒時，要會講說三寶真實妙義。日常生活當中，能將道注入其間，運用三寶來保身、保命，躲災避劫，提高境界，感化眾生。
無極在玄關竅，太極在丹田，無極生太極。因為玄關失一，落入太極丹田，參禪打坐者，即修煉精氣神，多半不離煉太極陰陽二氣，但真正煉處是方寸寶地，此地為精氣神會聚的那一點、集中點，最終究竟不離修持自性玄關，修煉合乎至道，真理。
3、報事靈童慈訓：
修道的首要功課是叩頭，早晚叩頭，早晚獻香就是點燃心香，叩你們的自性佛，『人一叩』就是『命』，願懺文就是懺悔，一百叩首是要感五恩，天地君親師，感謝老母慈悲降道之恩，感謝引保師引渡之恩，感謝前賢們成全之恩。
叩頭姿勢不標準，次數不足，記一過；叩首時電話來時或有人按門鈴，隨即起身，記一過。
4、濟公活佛慈訓：
你們知道老師我的法寶，可知道你們自己的法寶是什麼嗎？要獻寶，寶在自身，所以道不遠人，每天叩首是基本功課，叩首就是在反省這十條大願,這一叩一叩就像天理良心在警醒你。
5、岳飛岳法律主慈訓：
為什麼要叩頭？叩掉你們的罪過，頭低一點，叩頭要誠心的去叩，誠心感上天，老老實實的叩，叩出你們的良心。
6、濟公活佛慈訓：
老師也知道你們業障較重，有時候你們不想這麼做，偏偏業障來牽纏，令你難以體悟，你們要誠心的叩首，為什麼要定獻香禮？難道仙佛貪你們的叩拜嗎？（不是）為師用意不在此，叩拜是要讓你們找回自性，每天的獻香是要你們懺悔，你不要小看叩頭，有什麼事要求的話，叩頭最靈了，所以你們更應該勤勞的叩頭，這樣你們的冤債就能慢慢還了，我們的自性的力量是很大！
當你遇到不順的時候，就誠心叩求　老母慈悲，才會有突破阻礙的奇跡出現，我們不必從大事去想，我們從細微處做德性，見到人家有點苦難，見到人家有點愚癡，我們叩頭。
7、濟公活佛慈訓：
開佛堂有什麼好處？每天叩首禮佛，能夠常常迴光返照，低心下氣，又可以消罪業，想想自己生生世世造了多少的罪業，欠了人家那麼多，現在要行功立德了，當然要請仙佛慈悲保佑一下，再用懺悔的心讓冤家債主慢一點來討，另一方面，在家裡有佛規禮節的約束，家人之間會更幸福美滿，夫妻相敬如賓，孩子也是用道來教導，而且天天在家就可以看到佛堂，就會想到至極應該好好地圓滿一切，這就開佛堂的好處，另外一個好處是，每天叩首拜佛，也向自己祖先一叩首，這叫功德回向祖先，這也是開設佛堂的殊勝，家庭設佛堂對自己號，對九玄七祖也好，甚至對週遭的人也能夠潛移默化，所以開設佛堂是大功德一件，是一輩子的事情。
8、鍾離權大仙慈訓：
把佛規禮節當作新的，不斷一次再一次的演練，每一次演練就有每一次的心境和體悟，有沒有磕頭磕到心花朵朵開？有沒有為眾生磕頭？還是佛前求名，求壽，求福氣？
用你的天心來做事，不要用人心想，上天要給你加靈加智慧，是在你最無為，最無心的時候給你加的。就怕你們心不聽話，任耳目來導引心，你們要懂得抓住念頭。
9、三官大帝慈訓：合同（赤子觀想法）
子亥相叉本含陰陽合一之象，亦是一個【孩】字，故手抱合同好比手抱一嬰孩。赤子之心即是天真無邪之自性佛，亦即平常心也。赤子之心非識、非知、非欲、無憎愛、無分別、不造作、不執著、天真純潔、餓來吃飯、困來眠、於事無心、無心於事。一切順乎天然之流露，修子若能入此含意，赤子之心合，與赤子之心同，時時懷抱著一顆赤子之心，二六時中與隨緣而化，興慈布道，眾善奉行，諸惡莫作，何患道果不能成熟？故吾帝深盼白陽弟子能深解天然如來甚深法義也。
續說修子每日抱合同叩首禮佛，若能心持赤誠，天真顯露，五百叩、一千叩、或二千叩、三千叩之時，皆能萬緣放下，雜念不興，全神貫注於叩首。如此工夫若能始終不斷，不但燒香叩首之時，能心無念，即是日常生活之中，心亦能清淨無妄，久久功純，叩而無叩，常清常靜，不再受妄念牽纏，則亦自然不被生死輪迴所苦。所遺憾者是，現今白陽弟子少人深入此寶心法，或把焚香禮視為形式，不知藉此時找自身真佛，實是可惜也。
最後吾要強調一點，三寶真傳雖是應運而降之無上密寶，但白陽弟子應切記，是法平等，無有高下。只是法無高下、悟有頓漸，此乃隨個人之機緣與慧根，修子或以藉指見月，或以頓悟，或以觀想，或以守玄，或以慈心，或以赤子，或以持咒，或以禮佛叩首。只要皈依修持不怠，精進堅恆，終生不渝，立願了願，持平等心，度人度己，最後必皆能在龍華會上見佛、聞法，受彌勒佛授記，印可而證果！
10、活佛師尊慈訓：
點道詞：
末後一著昔未言，明人在此訴一番
愚夫識得還鄉道，生來死去見當前
「末後」者，最後也，即指本元會天定十佛掌教，業已過了九佛，現在只剩下第十佛—彌勒佛之龍華收圓了！現天地之氣數已至午未交際，午會氣數已將盡，而收束收圓之時節（秋收）已迫在眼前。故　慈母敕令諸天神聖倒裝下凡，各處奔忙，各顯神通，挽救原人，齊登法船，待機開往龍華會，見佛聞法證果也。
彌勒佛從初發心即修【慈心三昧】，經歷無數劫至此未會，因滿果熟，其慈光澤被三曹，成就未會之大同世界，人間淨土。令有緣之靈性，個個皆得證無生法忍，成就阿羅漢果，了脫生死，得大自在解脫。因此未會乃是證果之世界，非屬修因凡夫時代。換句話說：未會時，世界人有道遵德。無道失德者則存在不了。而酉會，人類開始收回，已無修道之環境。故唯有午會交未會之末劫年最適宜修道，更宜及時行功了願。現在正是生死最後關頭（超生或下墜）。
老 大開恩典，放下白陽法船，只要是上了白陽法船，得受三寶真傳，修之行之，真誠堅恆，實心以赴，盡力而為，必能於龍華三會，見佛聞法證果。
「明人者」，乃指實知三寶真傳者。
這一段之含意為：【最後一次普渡收圓之大事，過去諸佛祖皆未曾說過，於今三期末劫，【明人】在這裡（佛壇辦道之時）宣解一番，令愚夫愚婦也能識得返回無極故鄉之路，生從何來、死從何去，於當前即心了了分明！】
「末後一著」—此次三曹普度收圓，乃是上天恩賜之最後一次超生了死之良辰佳期，如果失掉的話，則還要再等下元會（129600年）天開收圓才有機會。試想經過如此長期之輪迴生死，改頭換面，誰敢保證下元會的普渡收圓，爾還能得人身遇明師？由此可見末後一著是何等地重要！而「末後一著」憑什麼令三曹即生了脫四生六道？而普度收圓更是憑什麼來完成？無他，這完全依靠　彌勒佛之鴻慈大願所加被之結果。
老師所傳之三寶真傳，其中道統真傳，天命真傳皆是依天定十佛掌教而來，而普化之的更是依　彌勒祖師之大願與天命而開，至於心法真傳，實為代代祖師，諸佛諸聖之香火薪傳，其所秉者皆一。亦即人人俱備，個個不無之「自性真佛」之實相實義也！
故而三寶真傳對於上上根人而言，即指即悟，即悟即成，不假修持。對三乘根人而言，即受即修，即修即與　彌勒佛結了見佛聞法證果之佛緣，即生不受三界所縛，超出五行矣！
若不是為要拯救無數眾生免於四生六道，留下下元會天地人之佛種，何必勞煩彌勒佛與歷代諸仙佛神聖，及儒釋道已成道之弟子下世打幫助道！吾亦是為要普度收圓末法眾生，才與月慧菩薩把往昔諸佛諸祖單傳獨授之末後一著—三寶真傳公諸於世！
今有不少學人，不明三寶真傳天命之寶貴，心法性理之稀有，更不明　彌勒祖師之鴻慈大願，而大談修道玄妙之理。或開口閉口性命雙修，或一味講求靜坐參禪或開口一定要如此修，閉口一定要遵彼行。而不知萬法平等，只在方便引導而已，因此往往局限個人一己之見而非議他人所學。或自命自己之修持方法才是正確的，才能登峰造極；而他人之修持是走遠路或錯誤；或逞口舌之辯，師心自用，自是其是，揚己抑彼。鳴呼！此輩修子之所以如此者，除了個人之自高自大及所學所悟不夠博大圓融，對天地時節對運行變遷沒有深入瞭解之外，甚至對活佛出世之一大事因緣不曾深入探究。
這些學子只知　彌勒祖師為千佛萬祖中的一佛一祖，而不深知其為應運佛，應運祖師。只知白陽法門為千門萬法中之一個法門，而不深知白陽法門乃是非時不降，非人不傳，應運而生之法門。故方會聞法棄法，進道離道矣！吾望白陽弟子對於白陽法門之殊勝，能發真信並持平等心去弘揚此末後一著之福音！

什麼是講道、辦道
◎　並不是站在講臺上說話才叫『講道』！徒兒平時應對一切的心『所做的言行舉止』，才是真正在【講道】。
◎　人家看的不是徒兒多能言善道，而是『看徒兒平時言行舉止是如何』，到底是『捨身辦道』，還是『色身謗道』？謗道，何須說什麼對道不好的事，修道人『只要做一些，人前人後不一樣的事』，『做一些不知自己無明的事』，就足以讓別人覺得徒兒『入的道』有問題了！
◎　辦道，不是只有在度人求道時才叫『辦道』，而是在徒兒『每個當下，做得如何』，是做好自己而顯示道的尊貴。大道是無形的，別人也是從徒兒的言行舉止，來看大道如何尊貴的啊！
◎　如果徒兒求了道，嘴裡說效法聖賢仙佛，慈悲德性，可是偏偏有脾氣、毛病也不改進，『虛心假意』、『阿諛奉承』、『紙上談兵』，沒有從內心觀照無明，以為接近佛堂道場，就是在修辦，那是很危險的！『一念之差，天淵之別』，升降關鍵，上天看的是『每個念頭』，不在身處什麼環境啊！

四聖締—苦、集、滅、道
什麼叫作世間及出世間？世間就是時間加空間，凡是生活在有時間感、有空間感的環境之中，一定是無常的、是有生有滅的、是經常變化的。例如時間一天天過去，而人們的生命在繼續的延伸著；事實上，人的生命，從生到死，從有到無，其過程是在不斷地變化，這就叫做無常。
然而，無常的時間現象，一定是在空間之中移動變化。時間的過程，有長有短，空間的位置，有大有小，由於種種不同的時空因緣，使得人們的生命現象產生變化，才有了永無止境的無常，因此，時間加空間的不定性，便形成了沒有永恆不變的現象，這就叫做世間。
出世間的定義，是說聖人已經離苦而得解脫，其內心世界不再有時間和空間所給予的拘束；雖然還在時間及空間之中，但已經不受任何時空現象所動搖、所困擾。
那時，世尊告訴五比丘說：「這有關苦的真理，是你們本來所未曾聽過之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺；還有這苦產生根源的真理、這苦息滅的真理、這滅除苦的方法的真理，也是你們本來所未曾聽聞之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，對有關苦的真理的智事又當知道，這是你們本來所未曾聽過之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺；已經知道這苦生起根源的真理後，就應當將它斷除。這是你們本來所未曾聽過之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，這苦產生的根源滅除後，就能得知這苦息滅的真理，對它應當自己能知作證。這是你們本來所未曾聽聞之法，當對它做正確思惟時，就會生起法眼、正智、光明、正覺。其次，對這滅除苦的方法的真理已知道後，就應當去修習。
◎　這是你們本來所未曾聽聞之法，當對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，比丘啊！已知道有關苦的真理了，知道後就能出離於它。這是你們所未曾聽聞之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，對這苦產生根源的真理已知道、已斷除後，就能出離。這是你們本來所未曾聽聞之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，對這苦息滅真理已知道、已能作證後，就能出離。這是你們所未曾聽聞之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　其次，對這滅除苦的方法的真理已知道、已修習後，就能出離。這是你們本來所未曾聽聞之法，當你們對它做正確思惟時，就會生起法眼、正智、光明、正覺。
◎　諸比丘啊！我對這四聖諦三轉十二行法如果不生起法眼、正智、光明、正覺的話，那麼我始終不能在諸天、惡魔、梵天、沙門、婆羅門等聽法的群眾中，成為解脫的人、出世間的人、離煩惱塵垢的人，也不能自己證得無上的正等正覺。
◎　我因為對這四聖諦三轉十二行法已生起法眼、正智、光明、正覺，所以在諸天、惡魔、梵天、沙門、婆羅門等群眾中，得以出離世間、得以解脫生死煩惱，自己證悟成就無上正等正覺。」
四聖諦的修行，是一個過程；而四聖諦的證悟卻是一時的現觀。現觀四聖諦、斷遍知、遠塵離垢、得法眼淨、證須陀垣果，乃至愛盡，證阿羅漢果，都是四聖諦的修行過程。因此「四聖諦既是修道的開端；也是中端，更是末端。」
我個人以為了解四聖諦的過程，就是修道的過程，也是止觀的過程，一個連續不斷的過程。當然這裡所說的「了解」是有很深的學問的。佛陀在《雜阿含經‧ 391 經》說：「於四聖諦，不如實知，非沙門數；於四聖諦，如實知，是沙門數。」可見「了解」四聖諦是修道的開端、中端和末端。身為行者、佛弟子不可不知。
在現代，當大部份的人缺乏對教理的信仰和信心時，《轉法輪經》深深地鼓舞我們，引發我們以虔誠和奉獻的心來學習它。此經以有力的理性觀點來詮釋覺悟之道，並且兼具了一份深切的宗教精神，向具足能力，能了解更高真理的所有眾生──天與神闡述。此經是屬於真正佛教徒的修行之道，它結合最理性的思考及對法的普遍性和解脫本質的深刻信仰與信心。
數十個世代以來，已覺悟的修行者，期能正確了解修習覺悟之道的本質與遠離所有極端的本質。無論我們追求何種法門，為求從苦解脫，只要認為自己是佛教徒，就應該讓自己的修行與佛陀第一次說法所開示的四聖諦和八正道產生結合。這部經中所開示觀照四聖諦與中道的方法，是含蓋所有正念的功能。
四聖諦的意義
四聖諦，即「苦當知，集當斷，滅當證，道當修」。「諦」就是如是不顛倒，既是真理。「聖諦」是聖人所知之絕對正確的真理。「四聖諦」說四種真理：一者、苦聖諦；二者、集聖諦；三者、滅聖諦；四者、道聖諦。唯有佛陀才能開示它，其餘的人只能隨著佛陀而解說，乃至辟支佛也只能自己覺悟，沒有辦法以四聖諦來度化眾生。
辟支佛知道世間的苦果，知道苦的原因，知道滅苦的果，但是卻沒辦法講出滅苦的「道」。這個「道」是種種的修行方法，他沒有辦法開示詮釋，所以四聖諦唯有佛陀能圓滿的闡述。在佛陀未出世之前沒有四聖諦，其他的聖者是以觀十二因緣而覺悟的。
佛陀闡釋四聖諦的目的，是要告訴我們世間的因果以及出世間的因果。
「苦」是指世間的苦果；
「集」是苦升起的原因——世間因；
「滅」是苦熄滅的果——出世間的果；
「道」是滅苦的方法，通往涅槃的道路——出世間的因。
在經典中有這樣的比喻：眾生的身心有種種的生死業以及煩惱，既是有各種的心病，佛陀將此病情，以及病情之所在處，告訴眾生，並且指出那些解脫的聖人，沒有病苦而得到的愉悅，以及解脫病苦的方法。
四聖諦在三藏聖典之中的依據相當多，在《長阿含經》、《中阿含經》、《增一阿含經》，以及《雜阿含經》等原始經典中，都講到四聖諦。具體的則有：有《長阿含經》卷八的〈眾集經〉；鋛《中阿含經》卷七的〈分別聖諦經〉；𠗟《四諦經》。依據《大涅槃經》詳論：生滅四諦、無生四諦、無量四諦、無作四諦。
四種神聖的諦，即苦聖諦、苦集聖諦、苦滅聖諦和苦滅道跡聖諦，簡稱為苦諦、集諦、滅諦和道諦，是佛陀之基本教法，歷史上部派佛教和現代上座部佛教的基本教義。苦集滅道、是佛陀初轉法輪時所開示的道理，又稱四聖諦。
『苦諦』指意苦、身苦、來世苦。所謂意苦就是貪瞋痴煩惱苦，身苦則是病老死苦，而後世苦即三惡道報苦（畜生、餓鬼、地獄）。意苦、身苦乃累世業力所致，或是說前人所造而現世人接承。公平嗎？很公平！因為前人與現世人除了軀體不同外，其他無什差別，現世人造業所成就的苦習，將又感召入某一後世眾生，而繼續苦下去，這個道理就叫因果循環，或俗稱輪迴轉世。
講到這裡必須要先提一下當年的這段釋迦摩尼的悟道史事。釋迦牟尼佛於菩提伽耶菩提樹下成道後，他所證悟的內容是因緣法——即一切事物都是由種種因緣和合而成，因緣離散而滅，其中並沒有常、一、具主宰的實體。佛陀最初所說的四諦、十二因緣、五蘊、八正道等教法，乃至後來的、大、小乘經論，便是秉承了這個因緣法而開展出來的。佛陀成道之後，決意把他所證悟的真理來教化眾生，讓他們也能同樣地得到解脫。
因此先至鹿野苑初轉法輪，即為憍陳如等五位侍衛說法，他們原本是釋迦摩尼的父王派來勸他回宮將來繼承王位，但釋迦佛尼佛心意已絕，若不成佛絕不離開。因此這五名侍衛只好在他身旁附近暗中的保護釋迦摩尼，當釋迦摩尼悟道之後，第一件事就是向這五位賢者宣講了四聖諦，五人各有所證悟，而求出家成為五比丘僧。
佛陀是因材施教的。在相對的層面，所有的弟子都能從佛陀的開示有個別得著。但在絕對的層面，佛陀說法的終極目標只有一個。若從相對的層面分析佛法，則可分為三乘。但從絕對的層面去看，則只有一乘，因為一切眾生都有同一的目標。若佛陀教導弟子主要是通過顯示神通，那麼，對眾生得到解脫的幫助就不會很大。令他們得到智慧解脫的最好方法，就是讓他們知道事物的真相，讓眾生如實認知這世間。
佛陀如何達到這目的呢？就是通過開示四聖諦及二諦（世俗諦和勝義諦）。學佛的人能如實看世間事物，他便能消除他的顛倒執著。能除去顛倒執著就自然會把煩惱的根清除，逐步趣向智慧解脫。因些，四聖諦與二諦可視作佛陀早期説法的精粹。
小乘為何說是「四聖諦」？四聖諦的四種道理，是如實，非不如實，是真實不虛的，故名為聖諦。在佛的觀察和體驗，苦和苦滅，永遠是眾生所需要知道的，人類要想離苦，必定要斷絕受苦的原因，如何斷除受苦的原因，就必須修行滅苦之道。這是四種真實的道理，因此稱之為四聖諦。𢣷「聖」有「正」義，能發無漏智，證涅槃之正理者，即成為悟道的聖者。
佛陀把「苦」分為十一種：生、老、死、愁、悲、苦、憂、惱、怨憎會、愛別離、求不得，最後概括的說「五取蘊即苦」。四聖諦的內容有三個層次，也就是所謂的三轉法輪：堃此是「苦」的事實；苦果定有其苦因，名為「集」；此是滅苦之「道」；此是苦「滅」的涅槃。
《雜阿含經•三七九•轉法輪經》：釋迦牟尼佛在世說法四十九年，我們仔細觀察研究一下，即可發現佛陀的教義和教法一大組織，其內容無論原始佛教與後期佛教，均脫離不出四聖諦範疇，因此四聖諦可說是佛教的基本教理，一切大小乘經典都是由四聖諦開闡出來的。
佛陀在波羅奈國的鹿野苑第一次說法時，便向五比丘講解這四諦法，以後在他弘法的四十五年中，不厭其詳地一再為弟子解說，並且勉勵他們努力實踐，以達到大徹大悟，解脫生死的目的。四諦的內容如下：
一、苦諦：
是闡明一切眾生都是痛苦的。我們的身體，乃至一切事物，全是無常的、會引致痛苦的。《中阿含經》說：『云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、所求不得苦、略五盛陰苦。』「滅」是指「渴愛」及「苦」的息滅。當苦的「因」得以息滅，渴愛與煩惱得以斷除，眾生便能從「苦」解脫過來，了斷生死的束縛，從此不再受三界煩惱所支配，得證涅槃寂靜的大解脫。聖者如實了知：無明滅、渴愛煩惱滅、生死束縛的解除，這就是苦滅聖諦。
八苦指生苦、老苦、病苦、死苦、求不得苦、愛別離苦、怨憎會苦、五陰熾盛苦。
生苦：胎兒身居母腹之苦，如處牢獄，日夜困厄，不得出離，故有胎獄之稱。胎兒欲出之時，身經產道，如山夾體，往往母子交危，命在旦夕；既出母體，風觸嫩皮，猶如刀割，此時真是有苦難言，所以嬰孩出生時，皆放聲嚎哭，可知其痛苦至極。
老苦：人生在世，都不免要由少而壯，由壯至老，縱使富可敵國，也免不了老病衰殘，這是任何人皆無法避免的，如古德云：「公道人間惟白髮，貴人頭上不曾饒。」年老之時，髮白面皺，形變色衰，飲食難消，氣力虛微，由於色身種種機能衰退，看經、打坐或做任何事情，諸多不便、障礙難行，甚至令人生厭、生煩。凡此種種老苦，苦不堪言。
病苦：有生以來，人都不免患病。佛經亦言，四大不調，即有四百四病，或臟腑傷損，或皮肉瘡癰等。不僅大小病痛是苦，長年臥病在床，求生不得、求死不能，更是痛苦。雖然現代醫藥發達，亦難抵層出不窮的疾患。古云：「英雄只怕病來纏」，三國時代蜀國大將張飛，一生縱橫沙場，所向無敵，一看到病字，也不禁潸然落淚，可知病苦惱人，實難以言喻。
死苦：人生自古誰無死？或老死、病死、或橫死。縱有黃金萬兩，亦無法不死。臨終時，四大離散之苦，誠難形容，神識脫離色身，猶如生龜脫殼，百般痛苦。造惡多者，或見山崩地裂、遍地洪水、猛火、狂風，或見畜生、餓鬼、地獄等種種恐怖境界，驚恐不已，此即所謂「萬般帶不去，唯有業隨身。」故古德云：「是日已過，命亦隨減，如少水魚，斯有何樂？大眾當勤精進，如救頭燃，但念無常，慎勿放逸！」唯有精勤修行，成就三昧正定，方能了脫生死苦海。
愛別離苦：古人云：「月有陰晴圓缺，人有悲歡離合。」天下無不散的筵席，父母、夫婦、子女、兄弟、朋友等所愛眷屬，總有生離、死別之時。再恩愛的夫妻，到最後終究要分離，父母、兒女亦是如此，因有所執愛，別離之際，必然產生苦惱；恩愛情深者，別離之苦更切。為免此苦，唯有發大慈悲心、平等心，學習諸佛菩薩「無緣大慈，同體大悲」的精神，不執溺於情愛之中，方能脫離愛別離苦。
怨憎會苦：俗云：「冤家路窄」，不想見面的人，偏偏相遇。現代交通發達，天涯若比鄰，走到任何地方都可能會遇見冤家，此時難免心有千千結，不得自在，而產生怨憎會苦。佛法云：「冤家宜解不宜結。」、「未成佛道，先結人緣。」平時若能廣結善緣，不論到那裡，都會有貴人相助，左右逢源；如果結下惡緣，日後見面不但難以相處，甚至會產生種種煩惱。
求不得苦：人生在世，對於色、聲、香、味、觸五塵，或財、色、名、食、睡等五欲境界，往往有所希求，不易知足，所謂「天高不算高，人心比天高。」世間之事，常常事與願違，求而不得，則心生煩惱。「求不得」是苦，求到了，也不見得是樂。故經云：「有求皆苦，無求乃樂。」儒家亦云：「人到無求，品自高。」若能知足常樂，心無所求，才能達到真正的快樂。
五陰熾盛苦：人是由生理、心理組合而成。在生理上，色身是由地、水、火、風四大所成；心理上，有受、想、行、識。色、受、想、行、識，合稱五陰（又稱為五蘊）。五陰熾盛，即是色、受、想、行、識五陰煩惱之火，在心中焚燒，使人感到心中鬱塞、焦燥、苦悶等難以形容的痛苦。此外，生理、心理在轉化當中，也會產生五陰熾盛的煩惱。例如處於成長階段的青少年，身體正在發育，思想也不斷在轉變，時常會感覺生理不適，內心空虛、煩惱，始終無法安住，此即五陰熾盛苦。若懂得調身、調心，誦經、持咒、靜坐、發大願、修止觀，即可解脫五陰熾盛的境界。《心經》云：「照見五蘊皆空。」能觀能照的這念心，迴光返照，契悟空性，即可不再招感五陰熾盛之苦。
在短短的一生中，所有眾生都沒法避免下列生理上的痛苦：
（１）生苦：我們在出生時，肢體受到壓逼、生存環境的改變等痛苦。
（２）老苦：隨着年齡的增長，我們的聽覺、視力也會逐漸衰退，容顏枯槁，行動也覺得艱難。
（３）病苦：一生之中，人人也難免患病，那種痛苦實在不是筆墨所能形容的。
（４）死苦：至於死亡，更會帶來痛苦、恐怖、離別與哀傷。我們除了要忍受上述生理上的痛苦，還有精神上的痛苦：
（５）愛別離苦：自己喜愛的人偏偏要分離。
（６）怨憎會苦：自己覺得討厭甚至有宿怨的人偏偏要跟他會面。
（７）求不得苦：自己喜歡的東西偏偏得不到。
（８）五蘊熾盛苦：我們有了這五蘊構成的生命，身體上和心靈上都有很多需求和不安，引致煩惱重重而產生痛苦。
佛陀要我們深切體會人生就是痛苦這個事實，從而找出解除痛苦的方法。三苦、八苦，只是略示苦的內容，實則世間之苦無量無邊，所謂「千人千般苦，人人不相同。」而種種苦報，皆是由於眾生起惑造業的結果，假使不知道用功修行，就必然遭受眾苦交煎之果報。若欲脫離苦報，唯有知苦斷集，方能超脫無盡的煩惱苦海。
二、集諦
又名苦集聖諦。聚也、集結也、招引也，又成也，言造成苦果之原因也。人因無明，而生出種種欲望與執著，業即聚集為業力，業力集結成業果。
「集」有招引、積聚、滋長的含意。眾生因為無明，不了解真相，於五蘊身心世界上生起「這是我」、「這是我所」的邪見執著，繼而在「我」、「我所」及感官享受上又生起了「渴愛」和「依戀」。由於有渴愛及依戀的煩惱和習慣，便會造出與煩惱相應的行為，招感、繁衍和積集種種業力。
有了業力的束縛，我們便無奈地流轉於生死輪迴的苦海。聖者如實了知：有無明，有渴愛，就有苦的積集；這就是苦集聖諦。
集是積集、生起的意思。集諦便是分析痛苦生起的原因。我們有八苦是基於有無明，它是與生俱來的盲目衝動，能夠障蔽真理，驅使我們盲目地去貪求。上述的無明和貪欲，合稱為惑。
如果我們不設法去除無明、克制貪欲，而漫無節制地去追求滿足，作出種種善惡的行為，積集不同的業力，我們生命便會在業力的牽引下，一期又一期地相續下去——即過去世的苦果。我們便是這樣不斷地起惑、造業、受果報，在六道中不斷輪迴。
三、滅諦
佛陀說我們要遠離不善業和染污。善業會帶來樂受，而不善業則會帶來苦受。這個道理可能不太容易理解，因為我們無法知道整件事情的始末。業有三種，就是身、口和意業。它們又分為善和惡的身業、善和惡的口業及善和惡的意業。若我們不作惡業，我們的業就自然會成為善業。三種身的惡業是殺生、邪淫和偷盜。三種身惡業的後果可以即時觀察到。
舉例說，一對相愛的男女能互相關懷照顧，因此他們會得到快樂；他們的財富會增加，若他們生兒育女，他們彼此會為家人帶來關愛，他們親密的關係和對愛的承諾會帶來快樂。若缺乏這種承諾，又沒有關懷愛護，邪淫就會容易出現。這種情況不利於愛的增長，並不能提供一個能夠令兒童快樂的家庭，對配偶的不忠會帶來很多困擾。
身的惡業會帶來其他後果也很容易看到。偷盜的人會為自己的行為不安而苦惱，不偷盜的人卻能心安理得。同樣的道理，殺生的人會很煩惱，而護生的人就不會有這些不安。
三種身的惡業是殺生、邪淫和偷盜。三種身惡業的後果可以即時觀察到。舉例說，一對相愛的男女能互相關懷照顧，因此他們會得到快樂；他們的財富會增加，若他們生兒育女，他們彼此會為家人帶來關愛，他們親密的關係和對愛的承諾會帶來快樂。若缺乏這種承諾，又沒有關懷愛護，邪淫就會容易出現。這種情況不利於愛的增長，並不能提供一個能夠令兒童快樂的家庭，對配偶的不忠會帶來很多困擾。
又名苦滅聖諦。從上文可以理解到，當我們斷除了苦因之後，便不會產生苦果；換言之，就是從生死輪迴轉向解脫，這便是滅諦，又稱為涅槃。滅者，消除一切苦惱也。要知本來無我，即不起惑、不造業，輪迴於此絕斷，生死之苦由此解脫，此即滅諦。
「滅」是指「渴愛」及「苦」的息滅。當苦的「因」得以息滅，渴愛與煩惱得以斷除，眾生便能從「苦」解脫過來，了斷生死的束縛，從此不再受三界煩惱所支配，得證涅槃寂靜的大解脫。聖者如實了知：無明滅、渴愛煩惱滅、生死束縛的解除，這就是苦滅聖諦。
涅槃意譯為圓寂或寂滅。原始佛教按照解脫的情況，把涅槃劃分為兩種：如果我們依循佛陀所教示的方法去修道，當一切煩惱都完全斷除後，這時，生死輪迴的動力停息了，心靈處於安穩寂靜的境界，但壽命未盡，過去世惑、業所招致的肉體，仍然作為生命的依止，稱為有餘依涅槃。到年老去世的時候，肉體和心靈都得到永遠的解脫，不再在三界中生死輪迴，稱為無餘依涅槃。
業力也可以從兩方面探討，一是受，二是習氣。業力帶來的苦樂受已經討論過，惡的身業會帶來煩惱和苦受、語的惡業如說謊會帶來煩惱和苦受、惡的心態也會帶來煩惱和苦受，攻擊性的態度是個例子，以上都說明了惡業如何產生苦受。
業力的另一方面是習氣，任由我們的身口意作惡，是讓我們的身口意養成一種作惡的習氣。惡的身語活動令我們養成身語作惡的習慣。舉例來說，我們每次殺生，我們殺生的習氣便會更強一些。每次我們說謊，我們以後便會更易說謊。讓一個攻撃性的心態出現，攻撃性的心態日後更容易出現。這些習氣會令我們的未來生，更傾向於殺生、說謊、邪淫等行為。
這就是業力的兩方面。一是苦樂感受的出現，二是影響未來的行為習氣的形成。業力就是通過這兩者為眾生帶來苦受和樂受。
雖然我們知道惡業會帶來苦受，善業會帶樂受，我們仍然難於去惡行善，因為我們受到心靈染污的強力影響。我們知道苦受來自惡業，卻又無法擺脫惡業。我們要做的是要清除心靈的染污，因為它是惡業的根源。
清除心靈染污便會除去惡的身業（如殺生、偷盜、邪滛）、惡的語業（如說謊、誹謗、傷人及無用的話）和惡的心態（如攻擊性、貪著及愚痴的心態）。但是，單是心中想要清除染污並不能把它清除。慈悲智慧的佛陀，通過對是否有一個自我存在的分析，開示了能根本地清除心靈染污的方便法門。
四、道諦
道諦所以稱為道諦，是因它是證果之道，修行者通過修道能證聖果。修行者可以根據道諦循序漸進，達成修行的目的。佛法把道諦的修行階段分為五道，這五道就是資糧道、加行道、見道、修道和無學道。嚴格地說，前四道是修道位，而無學道是修道的結果。【道】即滅苦之道，即由滅苦達至涅槃之道，此為佛家之實踐修行論。修行之道頗多，三藏大典俱講此道，其主要者為八正道，亦稱八聖道，即正見、正思、正語、正業、正命、正勤、正念、正定，依此八法修行，即可除苦斷集，而達寧靜清涼之涅槃境界，此為諦道。
第一道叫資糧道，是因為在這階段我們在積聚資糧，讓我們能在修道上有所進展。這包括培養勤奮、良好的品質和正見。我們專注於積聚一切對我們修行有利的因素。我們要令善增長，把惡除去，我們還要把修道的障礙清除。這個階段的修習叫資糧道，是因為我們要積聚這一切有利修道的東西。
在世間的日常生活中，我們都要面對很多煩惱染污。我們可能不願如此，但是卻無法擺脫心靈染污的束縛，不得不習慣性的輪迴生死。染污牢牢控制著我們，要脫離輪迴，我們就要清除染污。我們都希望得到快樂與和平，並知道這是可能的。不過，就是我們有很堅強的意志，我們也不可能在一夜之間達成這目標。就好像要把一大匹布染色，我們要準備很多東西，才能著手把它的顔色改變。
因此，若我們要培養好的品質，我們先要提供能讓這些素質出現的環境。要得到禪修正智的悟境，我們先要對這些境界的存在和好處有信心。在我們對它的好處生起信心之後，我們就要改變我們的習慣，努力地讓這悟境和智慧出現。因此，我們要得到快樂，就必要提供快樂能出現的環境和因素。
要清除我們在輪迴中所受的束縳，我們一定要除去對我的執著、心靈染污，及要塑造能把我們淨化的條件。我們要談資糧道，是因為我們要集合這一切條件，在我們能提供這必要的條件之前，我們無法能有真正的改變。因此，資糧道的重點是要為自己把修道的條件準備完善。把這些條件都齊備了，我們便進入見道階段。
在這階段，我們開始發展能看透幻象，對實相認知的能力。把見道和資糧道連結在一起的就是加行道。在加行道中，我們為資糧道塑造的有利修道條件，讓我們能在見道時逐慚了知諸法的實相。當我們對實相有所認識，再不為妄想所惑，我們便知道無我的真諦。當我們再不執著有一個我，便再沒有貪瞋痴等心靈染污。沒有心靈染污，便沒有不善業，也没有苦受。
照理，我們若有上述的理解，我們的苦受就應該消除，不過這有時亦未必盡然，這是因為我們長時間執著有我，這種習性很難清除。舉例來說，當我們相信有我時用槌子擊我們的手指，我們的手指會痛。就算我們明白一個不變的我只是心的妄想，若這時再用槌子擊手指，我們的手指仍然會痛，我們會仍然覺得，我們在經歷苦受，因為我們把我和肉身認為是一體的。要清除對有我的長期執著，需要長時間體會無我的道理，而這就是修道階段。
「道」以能通達為義。若欲滅苦及證涅槃的解脫，必須要通過修行之道。這解脫之道又名「中道」，這就是在見解上不生起「生、滅」，「人、我」，「常、斷」等二邊的執著，及在修行上不落入極苦或極樂的窠臼；亦即是從正知正見的觀察，培養出解脫的智慧，而達至寧靜內證的涅槃。這種能令我們得解脫的方法，就是「八正道」，即正見、正思維、正語、正業、正命、正精進、正念、正定。簡而言之，即「戒、定、慧」三無漏學。
四諦：又名苦滅道跡聖諦。道的意思是門徑或實踐的方法，因此道諦是指通向涅槃的門徑或實踐的法。它的內容是能夠使人去惡向善，培養正智的八正道法，我們如果能夠努力修習，到了煩惱淨盡，便可以圓滿地證入涅槃了。
諸佛說法，總不離四聖諦的範圍。四諦為佛教之基本教義，釋迦牟尼佛從初轉法輪度五比丘，一直到最後涅槃度須跋陀羅，都是講四諦的道理。佛法中無論大乘、小乘，漸修、頓悟，或顯、密等法門，皆是以四諦為根本。

立清口愿，是菩薩愿
◎　為什麼為師要講吃素這個問題？你這個口福如果還是捨不掉，沒辦法忘掉那一口魚、一口肉的滋味，那麼，你們想談成仙作佛未免太遙遠了，對不對？
◎　從古至今也只有一個關聖帝君啊！你們捫心自問：你們有關聖帝君那一股浩然正氣、那一種大功大德嗎？
◎　你今天如果能捨下口福，立下清口愿，那是善薩愿啊！那樣來修行才快，因為你不會有後面的牽纏了。想想，你累世欠的都還不完了，要是後面還牽纏著，那麼你們要等到哪一天才能脫離六道輪迴呢？

蒙天之恩有五大幸
蒙天之恩，得受上天的庇祐，所以有五大幸—有道可求、有道可修、有苦可脫、有功可得、有佛可做。
這是上天的恩澤，每一個徒兒都求了自古不輕傳的大道，讓徒兒得受了這明師一指，那三曹原人、氣天神、地府善魂沒有肉身，無法得受這一指，他們要求道必須借肉身、借竅手，徒兒有當過無形的原人嗎？（累世有）還記得是如何造罪的嗎？有沒有輪轉過四生六道？（有）所以今生是帶罪而來！
然而，上天給機會，徒兒要知恩圖報，你們的誠意都不夠，有的人甚至虛心假意在修行，或許可以矇騙得了有形的，但終究矇騙不了無形的天地鬼神。
有做錯事的徒兒趕快在佛前懺悔淨盡，否則將來沒有肉身的時候，被將軍帶往哪裡去受苦、受刑？有沒有看到顯演團所演的？今天有沒有天牢的原人來？來做什麼？來警世，警惕徒兒不要犯了跟他們同樣的錯，不要重蹈覆轍。
每個徒兒都有天良，每個人的天性都是純善的，這個天性不能失去，這個本真、本善要常保永恆，心中要光明，不讓烏雲籠罩，這樣智慧才會展現。
【有道可求　有道可修】
徒兒們很幸福，集了「五大幸」於一身，有道可求，又有道可修，身在福中要知福。上天降下大道，　皇母開恩普救三曹，有人身的徒兒有幸可以修道，現在就是有道可修的時候，你們要把握光陰。
生命是有限、短暫的，一分一秒都不可以蹉跎、不可以浪費，把握有限的生命建立真功實善，並且真修實煉。
【有苦可脫】
人間是苦海，苦海當中要如何出聖賢？徒兒們是聖賢嗎？這苦要如何超脫？唯有修行，徹徹底底的修，徹徹底底的改脾氣毛病。累世的氣稟很重，這一世若不改，等沒有肉身的時候再來清算、再來討報嗎？為什麼一定要等到這一日才後悔，那太慢了！
話說「師父引進門修行在個人」，苦根、苦業如何淨盡？就是要真修實煉，在火中栽蓮很苦，但要咬緊牙根熬過去。
徒兒有沒有這種堅強的毅力、堅強的道志永不改變？這份心保守住，上天一定會相助，就怕你這分心失去了，那上天怎麼相助？怎麼搭救？
【有功可得】
「有功可得」就是—只要你有做，一定可以建立功德，多做多得，不做就沒有得，沒做就沒有收穫。徒兒們趁有肉身時還可以行功立德，沒有肉身怎麼行功立德？真是難上加難，搭幫助道要累積多少的功德，很辛苦的！
【有佛可做】
徒兒在理天原本就是一尊佛了，現在上天慈悲給徒兒可以求道，就是要讓大家都可以返本還源，要歸根認 ○，不要失去本真。
道理很通達、很圓融，要去參悟，智慧才會增長，心性才會光明。徒兒的心性都不夠光明，在遇到苦境的時候，有的甚至會怨天尤人，心中起了埋怨，是不是又犯一過？為什麼心中會起怨言、起埋怨？因為你不甘心，你認為上天不公平！徒兒該想想，自己累世欠了眾生多少業債？該還的要趕快還，趁現在四肢健全、頭腦還清醒的時候，趕快積極的建立真功實德。
地府要如何平冤？唯有徒兒的真功實善，並且要真修實煉，否則大富大貴的人不就都可以做巨大的功德了，是不是很幸運？未必啊！真功德在心中，不假外求，不可以落入執著、落入於相。《金剛經》曰：「若菩薩不住相布施，其福德不可思量。」所以要無為的布施，無心無為才是真功實善。

識透假相，認理實修
◎　道，本來就是極為平常自然，而沒有什麼奇異怪論的，我們不談天機，也不求神通與通靈，此等皆非正道，皆落入左道旁門。此時，也不作興通靈，通靈會使你不得清靜，懂嗎？能通靈的人以後會有很多很多，所以徒兒們若還心意不定，喜歡看奇異的事，或術、流、動、靜，真叫人憂心啊！再則，老師借竅手的「借相」，無奈徒兒久迷此假相，希望徒兒能明白，這個假相，將有一日難再看到，到那個時候，沒有顯化了，我的徒兒，你們要靠什麼呢？若此時不將道理來研究，認理而修，以真理為明師，那是很容易迷失而墮落的。
◎　徒兒們，這個時候該收回紛亂的心，安靜下來了，外面的世界是紛擾的，外境外緣總是干擾，但是只要憑著一顆本心，就能摒除一切，排除一切，放下一切。萬法由內心生，也由內心滅，此時是大家生起智慧，自性自渡的時候，一定要記住，自性必須自渡，生死輪迴的種子靠自己斬除，生死輪迴的道上，唯有破除無明，而不用向外找神。
◎　徒兒們也要認清楚，叩首、跪拜是在拜什麼呀？是在拜你的自性，自性就是佛啊！何處覓真佛，你的自性就是佛，你自己就是菩薩，那還要不要到處去求佛，求菩薩？這一點，你如果認不清楚，十年在修，二十年還是在修，你活到一百歲還是在修啊！
◎　嚴格說起來，修道人在修辦的路上所盡的苦心，那能談得上是功德呢？即使有那麼一點功德吧，再想想，你們要不要償還因果業債，要不要迴向父母祖先的恩德，不要保平安逢凶化吉，要不要留一點作回天見　老⊙的資糧，再扣掉平日所犯的罪過錯的負債，徒兒們！你們還敢有有功德自許自誇的驕態嗎？

八正道的修持方法
詩云：人生在世不稱意，何須怨尤若呻吟？
草生草死根還在，為何不知自尋根？
聖人立法三千載，昔日栽種今普開；
英才備出闡宗脈，白陽塔上面如來。
世尊證道之後，大轉法輪，雖然佛法浩瀚博大精深，但以八聖（正）道稱為最中肯易學之法，白陽弟子修參道學，亦不可不知此者。八聖道即正見、正思、正語、正業、正命、正精進與正念、正定。
正見者—佛云：「見無所見是為正見。」又云：「見諸相非相即見如來。」此正見以白話解釋之，即謂正確地觀照事、人、我、法、相也。凡人每以「我識」、「六根」做為判斷一切事理的憑準。於是隨相轉念，尤其以自我（私心）為中心之立場，分隔了大我與真我之合一。於是三毒五蘊因之而生。故六祖云：「不思善、不思惡、正與麼時，那個是明上座本來面目？」惠明言下大悟。此者正見使然也，能正見者，何懼不能見性？
正思者—正念也，正心也。「達摩西來一字無，全憑心意用功夫。」此意在勉人需於正思功夫也。正思亦可謂正確之思惟。「道心惟微，人心惟危」，故修士必於思想上以道心調人心，以道心克慾心也。所謂「聖人求心不求佛，愚人求佛不求心」，其意即此也。
正語者—確表達以道德真理為依據之理論。天地無言，唯賴人語。故修士本身應培養對道德真理之認識，尤其擔當承先啓後之神聖任務者，對道義道史上應隨時隨地提示給大眾，此亦維護正法，同助天盤也！
正業者—正確之行為也。凡為修士必有規戒可循，聖人以道設教，匡扶人類行為不至越軌。故而「己所不欲，勿施於人。」進一步應該事事以利他為主，利他即是仁愛精神，由小及大而為博愛、天下為公。是故修士於初修之時循規蹈矩，日久功深，則為所欲為皆不踰矩也。
正命者—正確之靈命、天命、性命、生命、使命、壽命也。上帝為靈命之源，人類皆秉承天命賦性而生，人人均負神聖使命，藉著心身之生命融會理、氣、象於因緣之中。故修士由日常生活之中領悟生命之實相，行使因緣之使命，終究達於天人合一之天命，皈回靈命之源也。
修士切莫因而作離羣之想，蓋大乘道者乃悟出世心行入世行也。故過正常生活，不怪力亂神，不違俗離常，在衣、食、住、行、育、樂上順天自然而行之事也。
正精進者—君子自强不息之意。博學、審問、慎思、明辨、篤行，即脚踏實地，心悟佛意，有過懺悔，有功不彰，一切盡其在我，量力而為，不可勉强而失自然，或揠苗助長，造成身心之傷害也。要知大乘佛子乃是世世願行菩薩道者，於精進中不疾不徐，無為而為，無求無執，如此方是正精進也。
正念者—亦是覺心菩提，佛之掃三心、飛四相，儒之格物致知；道之清心寡慾者是也。如是則人慾盡而天理行，染一除，本可見也！修士必持平等、至善、慈悲則達正念。
正定者—自性無散亂之意也。此境與戒、慧同體，故修士由戒入手，由慧啓門，皆可達於正定。依信、愿、行三者同步而進，自能了然大道奧義，而立金剛定正信，持此信力，即可不受外界變幻不定之現象所動搖，如此辦道如意，修道安穩矣！
八聖道實為修士自觀自照之明鏡，若能依此、修此，可獲大益，何樂不為？

道務為何不能宏展？
◎　「辦道要有什麼條件呢？一合作、二開創、三培育、四關愛、五守成、六整齊、七團結、八專心、九精神、十信心。」又云：「『共識』就是一種藝術，徒兒如果想擁有藝術的細胞，就要給自己機會。就從現在開始——肯定自己、培養藝術的心。
◎　要能與身旁的人、事、物和睦相處，容納每一個人對你的意見，如此，是不是就沒有爭吵？沒有爭吵，自然就會顯現和諧之氣。」淨名經云：「直心即道場。」那個不思善、不思惡的清靜直心，有了這個直心，才能顯現和諧之氣。
◎　道務之所以會萎縮、散漫，絕對是道場上某些人的「直心」出了問題、和諧之氣被破壞了，以人心替代天心，以人意替代天意，忘了自我反省，忘了修辦道某些很重要的要素，渾然忘了「道」是老天再掌權，而不是人能掌權的。以下歸納了幾點道務不能宏展的因素，作為省思：
一、佛規鬆散：佛規禮節，包括應對進退、承上啟下、尊師重道、三清四正等，都是維繫道場和諧、進步的規則；一個佛規禮節守得好的道場，其上下的協調性、配合度較高，整體的觀念、心性、行為亦較整齊，那是因為他們願意放下自我、以道為尊。反之，一旦佛規禮節疏失了，任你再努力開創道務、成全道親，也是空有其表，顯不出道的精神與內涵。
二、人事不和：天時、地利、人和，以人和為貴，道場縱然有龐大的人力、財力，或道務比其他道場還早開發，如果道場上的每個人都勾心鬥角、以老前賢自居、私心用事，這個道場就不會平安、道務不會順利。唯有恪遵原始的修辦道宗旨，隨時警惕自己要「以大體為重、以天心為心」，這個道場才能平安順遂、道務才能宏展。
三、愿力不夠：如果承擔道務的勇氣不夠，怕付出、怕麻煩、怕累、怕委屈、怕得失，「無力感」就油然而生！這是什麼原因呢？犧牲奉獻的「愿力」不夠！活佛恩師說：「無凡不養聖，但無聖則凡不順。」因為我們慈悲心愿不足，原本是有能力、有捨辦的條件，可以把道務推展得很好、可以成全更多人，但因為你猶豫不決、袖手旁觀，所以錯失了良機、蹉跎了歲月，以致耽誤了道務的進展、耽誤了眾生。這難道不是「愿力不夠」嗎？心發，則眾生可渡；愿立，則佛道堪成！唯有由小向大、犧牲享受，才能造就未來不可限量的聖業。
四、認理不真：認人情、認氣氛、認天機、認天時才積極修辦道的道場，道務必定時進時退、搖擺不定。點傳師對你好，你才有信心；法會人多、仙佛慈悲顯化，才感動發心；天時緊急、災難要來了，才積極辦道。這些因素，都不會奠定鞏固的道場或出色的道務，唯有「認理實修」，才能使道場能久能遠。
◎　以下乃活佛恩師對「道務中心」的解說：
活佛恩師云：「你們每個人在自己前人的道場上，都有所謂的『道務中心』是嗎？可是，是『道務中心』？還是『道誤中心』呢？你們這些在道場多年負責道務策劃、運作的人員，可曾細細地想過這個問題？為師在南屏山上，每次看到你們規劃道務時，都不禁膽顫心憂。徒兒們，你們對道的體會尚不足夠時，又何能真正的負起所謂『道務中心』的神聖職責呢！」

明師一指見性成佛
◎　上天派遣明師，只是幫助你、讓你明白，你要走什麼路？明白你有這光明的大道，而不是賜給你一個大道，「三寶」也不是上天賜給你的，是你本身自然就有的，對不對？「求道以後，得了三寶，可以躲劫避難！」這是你們每個人朗朗上口的一句話，而事實上，真的有人用了三寶卻躲不了劫、避不了難，那又怎麼解釋呢？是不是你當初跟他們講的道理全是廢話？「得了三寶」，這句話就講錯了！你從哪裡得這個三寶？從哪裡得？自性。
◎　明師一指點嘛！明師從哪裡指點？何謂明師？來佛堂並不是要讓你得到什麼東西，我帶你來佛堂，是因為我了解我們有一顆天理良心，我們可以發揮它，所以我帶你來，藉著眾人的力量，讓你更明白你有一個原來的自性佛，是不是？
◎　你們來求道是求什麼？是來找回你的靈妙自性，而不是上天要賜你一條大道，上天只是應這個時運告訴你，你有一個方便法門，還不趕快修，再不趕快修，就愈迷愈沉，就愈難翻身了，對不對？所以才派遣明師來告訴你原來的「道」，而不是告訴你上天給你一條大道，懂嗎？
◎　為師每次臨壇，為的是要讓你們了解自心，所以用許多文字來講，可是講得太明了，唉！卻讓道一點都不尊貴。以前聖賢仙佛、祖師與祖師之間，他們傳心法，都是不說話的！所以，真正的道理，是不用言語的，以前聖聖相傳，是以心印心，他們無法講述，有講述就有可能傳錯了。
◎　文字經典，不離自性，莫要以字解字，心能夠圓通、順通，就能夠與天地相通，不會受到文字的障礙。
◎　所以，不死的真人就在自身，你們要好好發揮，自古聖賢仙佛所傳下來的訓、文章，都不離開「自性」，離不開「真人」的。
◎　你們是不是仙佛啊？你悟透了，就是佛。佛就在你自心，所以你就是佛，你只要現自本心，即是佛啊！你不用到哪裡找才有佛。
◎　徒兒們，以後的路途可不一定那麼好走，但是惟有自現本心，才是真的啊！要知道，一切都是假，全都會毀滅，靈性才是真，玄關那一點的，才算是真人。想要找真人嗎？並非猛守玄，此乃是守空玄而已。你們只要把人心丟掉，流露天心，才能夠和老師團圓。
◎　「守玄」我們一直在講的道理，其實就是指「明師一指」，你如果不會權用、權變，那一點還是在那一點，因為有些人不曉得用，所以對道就沒有信心。
◎　「打開玄關見真佛，執著玄關跟人走，放下玄關已成佛」打開佛竅見真佛，執著形象顯化迷失走，若依此佛竅修持，放下妄想、執著、煩惱、無明、我見、分別，則可成就佛道。
◎　禪是一種活潑生動的生活，菩提樹下、玄關竅中，所指無非人的本性，不能了悟「這個」，則菩提遇颱風，玄關起龍虎，「定力」全失，縱坐破蒲團，猶是一具「肉身菩薩」。
◎　惠能云：「外於一切善惡境界，心念不起名為坐；內見自性不動，名為禪。」金剛經云：「若以色見我，以聲音求我，是人行邪道，不能見如來。」又云：「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」凡有心修禪者，先參此「禪意」，才不致入於迷途。
◎　現在不少青年輩熱衷於學禪、啟靈等事常導致身心剝離，神識狂顛，精神變態，教導坐禪、煉靈，而又無能力制伏此種進入魔境的病症，實在罪過！罪過！道理有千萬條，正路只有一條，明師一指只有一處。發一個愿是你對上天的表白，是徒兒你自己的福氣。

重發心愿重作新民
◎　當了壇主、點傳師、辦事人員，你跟老師都立了愿，不要輕易的說再見，老師的心都沒有變，希望你們也像老師一樣永遠不變。
◎　老師說過壇主有壇主的責任，點傳師有點傳師的責任，你們要做得心甘情願，眾生難渡還是一樣要渡，你若有心老師會幫助你。
◎　大家都有誠心，但是太過愚誠，重形象，你們都是壇主、講師、辦事人員，對道應是明理而不是執著；執著形象總有一天會害了你，到時以假亂真，真真假假分辨不清，點傳師要有標杆模範，壇主以身作則，辦事人員認真的辦、低心下氣的學，不要一直心裏想著形象，形象太多了，恐怕你們過不了河，知道嗎？
◎　老師希望你們能好好的懺悔，從今以後改過自新，以往做不到的，以後重發心愿，以往所犯的過錯一一的懺悔，不管是大、是小，是罪、是過、是錯，統統要改，統統要除。
◎　你們若能體合為師的心，從今以後，好自為之；你們若體念老師，從今以後，盡心盡力的辦，不再有退縮。遇考、遇魔、受驗，不要有怨言，不要有話說。為師是疼你們的，你們儘管好好的修，一切的罪過錯，為師替你們擔著，你們不用怕，也不用煩惱。
◎　往後的路還很長很長，為師希望你們不要有一點點退縮的心，遇到困難要更加的堅強，你們的罪、過、錯一點都不能留，清清楚楚明明白白的改革，讓你們的新面孔給　老 看看，不要讓為師再傷心、再難過。
◎　好徒兒，只要你有心改過，你的路不會很難走的。只要你相信為師，就是相信你自己，相信你自己就是相信上天，上天不會遺棄你，為師更不會遺棄你，知道嗎？
◎　六萬年業債如何懺悔？你們每天唸了懺侮文，可是你們有幾個真正的懺悔呢？愿懺文都會唸，可是你們都對道盡心了嗎？慚愧不慚愧？老師走了，你們的心就跟著老師帶走了；要不是開這個懺悔班，你們肯回來嗎？
◎　道人真是難以捉摸，就和世間人的那些心也沒什麼兩樣，這樣像個修道人嗎？
◎　懺悔班不是叫你開了才懺悔，你每天唸著懺悔文，就應該懺悔了，是不是？可是又有幾個真正誠心的每天在佛前叩拜？日子久了，生懈怠心，推三阻四說沒空。修道人要鞠躬盡瘁死而後已，為師不敢說為師怎麼樣，為師一向德薄，所以才化不了那麼多徒弟，才讓你們的心變來變去。

院長大人臨壇訓示
◎　身為人才你人品如何？可知你師兄擔負之責？專門考驗弟妹之心，品德火候煉得如何？再看功德，行的功立的德在什麼地方？可以給眾生，可以給新道親標竿模範嗎？佛規遵得如何？戒律守得如何？三省四勿守得如何？三心四相去多少？七情六欲去多少？道學充實多少？你做幾分？
◎　師兄一本考試簿，一筆一筆絲毫不會錯。弟妹要常迴光返照，所立之愿了了如何？家庭改了如何？這是切身要做之事。對後面新進道親立一個良好典範。你對師尊師母盡心在那裡？對老祖師盡忠幾分？對老母盡孝幾分？自己所立之愿了得如何？
◎　佛規逐一做好，立好典範。效法老前人、前人精神。人才三施，施得如何？有無量力而為？亦陽奉陰違？欺人難欺天，你良心時時刻刻顯現。有班盡量參班，充實道學、經驗、智慧，一個人才這個不會，那個不行，這不可以。
◎　一個道務宏展全看壇主人才行或不行。得道有宿世根緣，壇主人才緣更深，好好珍惜。往後向內再不改變脾氣毛病，向外追求異端，結果如何？只許有功不許有過。
◎　考驗，考卷一篇又一篇，考驗每一位修行者的真心，有道就有魔，真考見真心，是否有個真誠不變之心？平常學習心得正不正？合不合道？試驗修行人的成績，考修行人立果位，希望弟妹關關通過。隨時謹慎，人前人後一致，一壇之主責任確定、明白，不可敷衍了事。

活佛師尊慈悲
◎　人總是要不斷的精進，今天修道，辦道，完全在於你的初衷，你的發心。人家說，初發心容易，但是如何把它變成一種長久的信念，就不簡單，並非是三天兩頭的事，必須透過不斷的實行，終其一生，直到蓋棺定論，方能夠論成就的。
為什麽要訂獻香禮？
◎　老師也知道你們業障較重，有時候你不想這麽做，偏偏業障來牽纏，令你難以體悟，你們要誠心的叩首，為什麽要訂獻香禮？難道仙佛貪你們的叩拜嗎？（不是）
◎　為師用意不是為此，叩拜是要讓你找回自性，每天的獻香都是要你懺悔。你不要小看叩頭，有什麽事要求的話，叩頭最靈了，所以你們更應該勤勞的叩頭，這樣你們的冤債就能慢慢的還了。
◎　叩首就好像在叩天門一樣，當時沒有欲念，只有一顆和老母相近的心，獻香時間就是給你們清靜一下自己的心，反省一下自己的所做所為。
◎　早晚獻香不是給仙佛獻獻而已，而是讓自己好好反省反省。磕頭燒香，要的是一顆真心，所以磕頭要至誠，不要隨便，要一叩一叩慢慢的磕，不要像趕火車般快。
◎　白陽弟子早晚禮佛主要的功能有以下10點：
（1）實踐在家修行，道化生活，是邁入白陽修道，恒誠勤勞的第一步。
（2）養成晨昏定省禮拜諸佛，養成守時守信，良好的生活作息習慣。
（3）禮佛叩頭能全身運動，動作呼吸調和氣息，身心靈合一勤習功夫。
（4）晨昏禮佛磨煉心性，跪下除我慢，叩頭平心田，潛修謙卑的心氣。
（5）日日與佛印心，佛心我心佛光靈光，時時相互輝映，天天感應道交。
（6）日日禮佛，常持三寶觀照般若自性理體，效法諸佛菩薩住世之所行。
（7）學而時習心法修持，感應領納佛菩薩加持、加靈、加智慧，圓滿心性。
（8）時常持誦佛經訓練口才，必能舌燦蓮花妙語如珠，成就辯才無礙。
（9）早晚默念願懺文，可以約束身心，懺悔佛前，改過自新，能同注天盤。
（10）早晚全家禮佛叩首，促進家庭和諧，落實道化家庭，實現彌勒家園。
◎　每天叩首拜佛，也向自己祖先一叩首，這叫功德迴向祖先，這也是開設佛堂的殊勝我們的自性的力量是很大。

聖賢候選人的標準
◎　今兒個你們領受上天的職責是多麼的尊貴，雖然戰戰兢兢害怕因自已的不足而污蔑了這麼神聖的職位，但是若站在修道的角度來看，你們也要學習放下啊！你有污蔑與神聖的心，就是在名相上繞，一執著於名相，就等於是在圖道名道利啊！所以，事有正反，人有二念，你的起心動念，不是善就是惡，經常來回於兩端，就只這二念，想做個慎其獨的君子都不容易了，更何況是在學修操辦的人。
◎　領受天職除了要能誠惶誠恐地完成使命，成全更多的眾生之外，另方面，也不要因此而執著了名相。我們沒有權力要求別人尊敬你，但卻有權力要求自己修得更好，以便去成全、幫助人，懂嗎？咱們只有要求自己的義務，沒有要求別人的權力，只要不斷努力地做、充實自已，道伴同修們就會近悅遠來。這是因為「有德者必不孤」的原故。
◎　為師要讓徒兒明白一件事，在徒兒們進入道場以來，你們所學所聞的或許會覺得有壓力，總覺得好像做得裡外都不是人了。是不是？以前未入道場時，人家說你是好人，又稱你嫻淑、溫柔，或有魄力、肯擔當，說你有大將之風，人家誇讚你是優秀的、高材生，說你是一等一、人上之人。但是來到佛堂之後，接受了這麼多的班程，幾年走下來卻發覺，「我擔過了、我吃苦還不能了苦、我受委屈了、我處處都不足、我比不上人家、我哪裡做不好、我竟然要二六時中心存懺悔、我是十惡不赦的大壞人：我犯了幾戒幾過、我需要幾叩首。」所以心中產生了非常大的壓力，是不是？徒啊！有沒有因此而心生退意呢？會不會想「為什麼修道之後這麼苦、開始茫然了、為什麼好像入了道場之後，好像成了十大囚犯了、到底問題出在哪裡？」徒啊，你們的心志一旦不堅定，就會有如此多的問題出現了。
◎　現在讓為師來告訴你們。人啊，來到這人世間，頂天立地為三才之一但是時代潮流日新月異，由於人心的變遷，人倫綱常早已不在，漸漸都出軌、偏離了。上天降道，應時應運挽救有緣蒼生、九六佛子，有緣的就可以得道，這些你們都知道。但是你們來到佛堂所學的又是何事？你們讀的是何書？做的又是何事？讀聖賢書，做聖賢事，所以聖賢有聖賢的標準。在人世間，人人都可以做好人，你牽個老人過馬 路，人家也說你是個好人，但是好的標準是什麼呢？因為人心的敗壞、道德的泯滅，好的標準就愈低了。懂嗎？在這世間可說是到處人人互相殘殺，如果你不殺人，人家就叫你做「好人」，懂嗎？而來到道場中，所讀的是聖賢書，所學的是聖賢事，自然標準要提高了。為師問你們，你們是要成為標準的人？還是要成為人上人？或者是要成為聖賢的候選人？如果想成為聖賢的候選人，當然就會有壓力了。
◎　如果人家說你這個壇主是空有其名，你能不能虛心接受？因為他們對你要求的是聖賢的標準啊！你們應該感到榮幸才是。榮幸之餘，還要感到慚愧萬分！你們看看這個世間，還會有人以聖賢的標準來教人、來選擇職員嗎？所以你們是多麼幸運的一群啊！千萬不要再覺得道場的約束很多、戒律很多、綁手綁腳的。徒兒們要自己去體會，你們願不願意在道場中學習？願不願意以這些做為標準？仔細的想一想，這就是修道啊！
◎　在修道途中，你們的脾氣毛病很容易曝露在眾人的眼光之下，這就是「十目所視，十手所指」。若是沒有眾人的眼光來看著你，通常都是暗室虧心了。而聖賢最怕的是自己一人獨處的時候，那時的心念與行為都很容易出軌，但是道場有很多人會看著你、前賢會盯著你、後學會望著你，你能不能出軌？當你面對道親、前賢時，就要隨時警惕自己，慎心物於隱微，在二六時中，這個獨處的功效就會增加，這是修道的功夫，所以大家同修聚集才是好的。
◎　咱們開這艘法船最重要的是確定一個方向目標，既然決定要做這件天底下最偉大的事情，咱們就要用心啊！不是說我今天用心，明天就不必用心了，用心必須持之以恆。不管做什麼事情都會有崎嶇坎坷的時候，這些並不是能夠預料得到的，所以遇事時唯有用自已的智慧與勇氣來面對。
◎　修道不貪不求，如果居上位不納諫，喜歡人家奉承你、遵從你，就已經面臨到這個危局，只是徒在這萬仙陣中，還不自覺。不只點傳師危險，從上至下每一個人都危險，所以才要你們借相明理，明白嗎？有理則遵，無理則退，要好好想一想。

明師一指喚醒真主人
◎　明師一點在那裡？你的真主人在那裡？咱們人都有一個真主人，住在那裡？（班員：在這裡。指明師一指處。）喔！住這裡，真辛苦，點傳師跟你點在那裡，真主人就住在那裡喔！唉啊！你們的點道詞有沒有探討過，點道詞很好，你們卻不會體會啊？我問你，點傳師右手將你點開，左手再將他關起來，對不對？差矣，差矣，那是有為法，有為法是道嗎？有為法就差了。
◎　你一手把他打開，一手把他遮住是什麼意思？右手點開，沒錯，告訴你主人在那裡，我們的正門在那裡，但那是一個門，老師問你們，當你們回家後，是要在門口，或打開門到裡面休息？那一個笨笨的站在門口說我家到了，就在這裡休息，有否？每一個人都是進來裡面休息的，什麼叫登堂入室，你站在門口是修什麼道？我是看你還悟不出來，所以左手把你推進去，不要在外面徘徊，是不是，你站在門口納涼嗎？想清楚啊！
◎　所以說我們求道，是瞭解我們有主人，也瞭解我們的主人也是住在我們的家裡面。我們一間房子有主人的房間，主人有主人該睡的地方；客人有客人該睡的地方，這不能錯亂的，是不是？
◎　老師說，右手跟你點開，跟你說你的主人在這門裡面，這個身軀是一間房子，你的天理良心就是主人；點傳師跟你講，你的天理良心要趕快進去，從正門進去，進去裡面作主，不要在外面徘徊，這時候你的主人回來了嗎？主人若回來，你的眼睛就亮起來了，知否？所以老師一個一個看，看你們都沒有瞭解這個意思，結果眼睛都瞇瞇的沒有精神，什麼沒有精神？神沒明，神明神明，拜神明，神要明才能拜神明，神不明你從哪拜神明？你要拜神明要拜那個神會明的，神不會明的你拜他作什麼？現在有沒有瞭解求道的意思？
◎　為什麼要來求道？道到底在那裡？「求」這個字是什麼意思？老師跟你講，你來佛堂求道，其實都沒有什麼東西，「求」也不是說你來佛堂，上天要給你什麼東西。
◎　你們怎麼解釋三寶？三寶是上天降給你的，上天賜給你的，是不是？所以這樣講就會越修越痛苦，你們都忽略了「道是自然」這四個字，道是很自然的，三寶在那裡？三寶就在你身上，對不對？三寶是本來就有的，不是靠別人跟你講，也不是靠別人送給你，是你本來就有的，而久，每一個人都平等都一樣，沒有人比較好，也沒有人比較壞。
◎　三寶就是代表你的佛性，每一個人的佛性都是平等的，沒有階級，但是你們現在有分階級，在人的世界裡一定有階級。但我們今天修道，我們就要瞭解，道是很自然的，我們要恢復自然，但是要恢復自然就要沒有階級，沒你、沒我、沒有那種形象之分。老師擔心你們修道的方法不對，越修越痛苦。就是因為方法一開始就錯誤，有很多人修到一半就不修了，認為這個道是假的，認為這個道場是假的，很多人離開了，老師不希望你們繼續用這種錯誤的方法修下去。

辦道不是一個人的事
◎　辦道要有什麼條件？一合作、二開創、三培育、四關愛、五守成、六整齊、七團結、八專心、九精神、十信心。合作跟團結哪個人多？（團結）有團結是不是就有合作？若只有合作沒有團結，就表示會作的人相對的少了，是嗎？
◎　「開創」指的是有沒有開發新的點？有沒有新道親來求道？有沒有開班？有沒有開法會等。
◎　「培育」指的是課程的安排妥當嗎？精不精彩？有沒有順著民意去講課啊？有沒講人家喜歡聽的？這些都是培育。
◎　「關愛」是瞭解民情知上成全，有去成全、有去聽，你就會知道道親的心裡在想什麼、需要什麼。有向心力稱為「團結」。
◎　「整齊」在這裡不是指你們的服裝儀容一致，而是指你們的程度夠不夠整齊。
◎　「專心」，辦道中專心和用心是不一樣哦！你們有沒有專心於地方道務的發展？
◎　「精神」是指辦道的場合莊不莊嚴？辦道的精神若夠，即使是家庭佛堂，新求道人也會覺得莊嚴，因為大家都很有禮貌、很有精神。精神還代表為眾生服務的精神，今天看新道親他需要什麼，我去幫忙，他或許就會被你的精神感動，讓他覺得道好，修道還不錯。
◎　「信心」是做前面九項所要俱備的條件。修道辦道就是要有那麼一些瀟酒，才走得自在。煩惱的事情總要解決，才能來個放心，要休息一下才能走更長的路。
◎　叫你們休息不是要你們不要修道辦道了，而是將你的思慮先放下，事情先安排，只要我們有心好好做、好好辦，有信心就能創造輝煌。
◎　今天是神道設教，有這三才，仙佛才能借著肉體和你們說說話，這樣的機緣日子久了，將來會變成怎樣都不知道呀！說不定道也不能傳了，仙佛也不臨壇了，將來修道要大家靠智慧，要大家去分辨。邪魔歪道現在可多了，假弓長、假祖師、假彌勒，一大堆都出籠了，大家要看清楚、要明辨。但不是說這些假弓長、假祖師、假彌勒出來就不好，我們不要批評，我們修自己，別的教派宗門也有他們的好處，同樣叫人做好事，同樣叫人修心修性，咱們不要去批評，但要認清現在我們走的是捷徑，可以快快到家，為什麼還要看那些形相法術？
◎　修道有什麼考？修自己就好咱們在修辦道的路上，為什麼要有考？好像考試一樣，你想唸個好學校、想升官就得考試，考試才能夠知道你的能力有多少，你有沒有用真心、用誠意。那修道有什麼考呢？

壇主推動航行的舵手
您有帶動引導、主動服務的精神嗎？
◎　做人媳婦剛嫁進門，要做什麼知道嗎？你如果不知道那家人的習性，也不知道柴、米、油、鹽、醬、醋、茶放在哪裡，是不是要自已去摸索啊！再不懂的話怎麼辦？問啊！什麼事情都需要自己摸索，要有主動性，眼光放遠。
◎　你們都等於是立在人前的標竿模範，等於是眾生的一個燈塔，所以要修身養性，而且必須把自己的光輝放出來引導眾生，如果你自己不能發出亮光來，甚且是黑漆暗淡的，那麼你這個燈塔，等於是沒有用的。
◎　當壇主的要以微笑來待人，而且是要真誠的微笑！
◎　身為壇主的，要好好去做，要認清道理趕快去行，沒有行，永遠達不到目標，沒有去做，永遠也沒有成果。
◎　有道是「不怕慢，只怕站！不怕錯，只怕不做。」你們都怕錯，不敢做，怕擔過。聖人又云：「小人無過、賢人過少，聖人過多。」你們來到佛堂，不要為了維護自己的名聲，很多事就不敢做，怕做錯了被罵，就沒帶動力了？如果是這樣的話，是圖道名啊！

不要看輕家裡的小佛堂
◎　自己家裡為什麼設佛堂？為的是方便接引眾生，而平常也能就近叩首、禮佛，還可以在自己家學習佛規禮節。自己姓什麼，家裡的佛堂就姓什麼，你們想想，這是一件多好的事。你們的祖先沾了光。對不對？子孫若能做到讓祖先沾光，你的這一生就很值得了，對不對？所以，不要看輕自己家裡的小佛堂。
◎　自己家裡的佛堂，除了叩首禮佛以外，有沒有按時燒香？想一想，平時工作這麼忙碌，生活作息都不正常，可是自從你一開設佛堂之後，所有的作息都變得正常了；晚晚睡要早早爬起來獻香，時間到還要準備供果、整理佛堂，這麼做都是要讓徒兒知道，什麼是正常？對不對？有了佛堂之後，除了生活作息恢復正常之外，還要正常做人。以前做人都太不正常了，不是早出晚歸，就是晚出早歸，從設立佛堂開始，一切都開始收斂，也開始檢點。有了壇主這個責任後，要做得更端正、做得更好，不可以隨便，是嗎？
◎　當壇主的每天早晚香叩首，有沒有老老實實的做？或者是姍姍起床獻香？徒兒應該有所覺悟，不要讓前賢來要求你，自己要求自己。還有，謙恭低下當壇主的人都做到了嗎？如果平常不落實，一到渡人的時候，人家有可能一下子就把你給看穿了，這時道在哪裡？人家是從你的身上來認定這個道的。
◎　你們修道要老老實實，每一件事都要做得紮實，就小如獻香也必須準時，該做什麼事就老實的做，該改的毛病，就一樣一樣的改，不要貪高、不要妄想，這就是要認理實修啊！
◎　當壇主的要守住你的愿，將來一樣可以成道，至於災劫的瀕臨，上天自有打算。
◎　壇主的職責：早晚獻香叩首有否準時？道的謙恭有禮有否表現？道有否在自身？老老實實的修道認理實修。
◎　壇主的考驗：考接引道親有否誠心、考火候、考講道、考貪念、考德性、考定力、考品德、考耐力、考理念、考真心、考心念、考忍辱、考戒律、考智慧、考慈悲。
15句話讓你永遠不生氣
1.　記住凡所有相，皆是虛妄。世間都是假的，一切有為法，如夢幻泡影，每天多念幾遍，一切莫當真，否則吃虧上當就是你。
2.　有人對你發脾氣，不要對立，不要反抗，不要生氣；要忍住，定住，不回話，多念經迴向給他消業增福。
3.　記住火燒功德林，一切功德都是因為發脾氣給毀了。一切法得成於忍，要忍辱。
4.　生氣就是拿別人的過錯來懲罰自己。
別做傻事。不要爭理，爭理氣死你。
多說多錯，少說少錯，不說准沒錯！
5.　發脾氣是地獄的業因，地獄一片火海，莫生氣，免墮地獄。為何要生氣去地獄？別自討苦吃。多少人常生氣，最後進醫院治病？賠了身體，花了金錢，得罪了人，真不好受。
6.　一念瞋心起，八萬障門開。生氣易壞事，一切不如意事都來了。如果想順利，請柔和愛語，尊重，包容，諒解，一切都會很順利！
7.　別人毀謗你、侮辱你、陷害你，不要怨恨，還要感恩，因為他幫你消業障。沒有他，你去哪裡消業障？感恩他。
8.　不要讓情緒控制你，你應該學會控制情緒！
不要做情緒的奴隸！也不要感情用事！
9.　不要執著別人說的話，否則動氣傷身，不放在心上就是，心裡不要裝人家的垃圾，應該忘掉一乾二淨！有則改之，無則加勉。
10.　對於別人的刻薄言語，記住三句話「沒事的，會過去的，我會變好的」！
11.　要生氣時，趕緊做深呼吸，讓浮躁心情淡定下來，或避開對方；避免發口頭彈來對立，冤冤相報！
12.　有事找善知識談或化解，不要情緒激動而生氣，情障智，很容易做錯事。
13.　多培養慈悲心，聽經念經，慈悲心是佛，脾氣是魔鬼。小心謹慎！放大心量包容對方，所謂量大福大，心量小，福報也小。
14.　他罵我，他打我，他詛咒我，「有我」你就苦，「無我」看你又何妨？都是執著這個身是我，大錯特錯！因為身體死了帶不走。

家中即道場，家事即佛事
◎　在做家務或燒菜燒飯時，如果念念帶著抱怨、不滿和氣憤，那麼這個菜一定有毒，這個家也一定不會和諧幸福。
◎　所以應把家務當成修行，生起這樣的善念：功德是做不盡的，各行各業都能做，只要有慈悲心，菩提心，無論何時、何地、何事，都可以成為我們做功德的道場。
◎　道場就在你當下這一念心裡，包含著你所有的煩惱障礙。這所有的煩惱障礙、就是你真正修行的道場。
◎　心在哪裡，道場就在哪裡，無論在哪裡，無論以什麼樣的方式。心在哪裡道場就在哪裡，就在此時、此地、此心。
◎　不是逃離，不是躲避，而是欣然的面對，全然的接受。承擔起自己該承擔的責任。
◎　你的責任與工作，就是修行，道場：都是考驗，就是修煉。
◎　修行跟覺悟是每一刻的事，每一刻回到你內在的覺悟，那裡才是你真正的道場。
◎　感恩每一個因緣，成就我們無量的福慧。美玉藏頑石，蓮花出污泥，須知煩惱處，悟得即菩提。
◎　我們做功德沒有錯，但一定不可執著。金剛經中說：若人無住相布施，其福德不可思量。
◎　無相布施才是無上的布施。我們只要一心去做，不必問收穫回報，不可抱有求之心，一切隨緣任運，自有真功德。
◎　生活無處不修行，人間處處是道場，心有佛事功德廣，念念不忘皆發心。

對壇主講師慈悲之白話訓
◎　徒兒們！咱們立了「壇主」的愿甚至設立了佛堂，一直走到現今，想想當初立壇主愿和設佛堂的那顆初發之心，跟現在的心態，是不是差了十萬八千里？當初的赤誠之心，如今是否依舊抱持？還是走走停停、進進退退？
◎　壇主的職責乃是要渡化眾生、傳承道脈、延續道程，並非只是你抱持當初那顆心，我想開佛堂就好，要知道當初那顆是無為的心，你要像花一般散發香氣，綻放你的光彩，綻放你的熱力、活力、心力。
◎　壇主立愿和設壇的初發心與現今不同的原因為何？
對壇主的認知不真，對老天的恩澤不想，
對前賢的苦心不體，對後輩的提攜不做，
對聖業的責任不擔，對凡俗的雜業不放。
◎　壇主是否真真確確的細想，自個兒的職責在哪？你有替老天渡到任何的九六原子嗎？有先自渡之後才渡他人嗎？還是只有修自個？只修自個的人跨不出修道的步伐，所以對壇主的職責認知不清。
◎　但是徒兒要有一顆勇敢的心、願意去為老天承擔的心，自然就會生出智慧，讓你排出萬難，解除你的疑惑。
◎　你體悟深是眾生的福氣，體悟淺眾生可就慘了。身為一艘法船掌舵的舵主，若你的意識、意念、知識、道理、理念正確，影響的層面可是一大片，徒兒們不可不謹慎，更何況身為一壇之主，皆是道中的棟樑、精英，道之中堅份子，對老天的恩澤可有感念？
◎　要細想自我的職責、時間規劃，對承上啟下的心態，否有轉換正確？當 事情來臨時，心境是否提升，轉為正念、歡喜接受？
◎　道場上的紛紛擾擾，就是要你們提升，怕不怕考驗啊？有了考驗表示老天要你這個人才，驗其是否真心修道，若沒有這些考驗、歷練、磨練，如何來造就你？
◎　老天的恩澤、前賢的苦心、後輩的提攜，這都是壇主必須要體會與學習的。
◎　徒兒啊！為師看你們，為師不捨，因為有的是愚誠、有的是真誠、有的是至誠，每一個誠念，都感動為師！
◎　當火候、歷練、經驗足夠時，你所承擔的大責任，才能夠孕育後面的大聖業，這勇敢的心念，對道的堅決心，從今天起要再拿出來對道的浩然正氣、信愿要堅定不移（發心修辦、信道不移、盡心盡力、為道奉獻、行功立德、始終如一、愿了返鄉、永證品蓮）。
◎　所以壇主的愿，咱們要二六時中告訴自己，是否心繫眾生？是否想到眾生？自認自己知道的多，道行久、道齡久，因此老前賢更要時時懷抱一顆謙虛之心。不管哪一位眾生，不管貧、富、有才能、無才能，總有一項可以替老天辦事的能力，切莫小看任何一個人。
◎　每個人都有智慧，更要發揮你們的勇氣，只要有心渡人來研究學習道理，眾生自然就會轉念跟隨你，眾生聽你們講道理，不是聽一聽而已，而是看你們對道的那股信念。
◎　給新道親第一個印象就是你們的態度，當你對道有信心，講出來的道理才能鏗鏘有力，那是因為你對道堅信不移。
◎　一顆起伏的心，就像海浪一般起起伏伏，載浮載沉；相由心生，你的心都無法抓住了，還想站在法王座上抓住所有眾生的心，那是不可能的事。所以壇主講師精神的提升、精神的訓練是必要的，當你耐得住磨、受得了苦，為師告訴你，你就是道場上好的人才、真正的人才。
◎　若沒有自省的工夫，就會自己考自己，而不是自己渡自己，要渡化他人得先渡自己，靜渡己，動才能渡人。眾生的心反反覆覆，若你的心不靜，就會隨眾生的心起起伏伏，隨順人心也起了喜、怒、哀、樂、怨、恨、憎，有智慧之人能守住自個的心，也明白眾生反覆無常的人心，自然能夠不為所動，心如止水。能心如止水之人，必能夠體天意、明時局。
◎　咱們講師常講要佈施、行功、了愿，講得容易，但可有付諸行動去實行？可有以身作則，讓眾生學習與效法？為師希望講師們都能夠更提升，明理之後再發個愿，真正渡眾生，而不是耍耍嘴皮子，說說道理就好。
◎　時間的歷練，是讓咱們能夠更團結，而不是讓咱們更分解，要團結凝聚一氣，為老天的聖業打拼，真正為老天辦事，公心一片，絕無私己。
◎　徒兒們的心要勇敢往前衝，要無所保留，更要盡心盡力，道場對你們的要求、約束，是為了讓你們能更增長智慧、免於造罪。
◎　徒兒們凡業忙，為師知道，但為師問問，「重聖輕凡」這條大愿誰沒有立？要重聖輕凡合乎中庸，拿捏恰當合宜，難不難？難啊！咱們問心無愧就不難，在這過程中必定會受到許多的折磨，這才難，難在要突破它。講師膽子就是要大，要突破它、勇敢面對它。
◎　看看左右兩邊的點傳師，他們一路走來，膽子大不大？(大)大啊！他們歷練了多少風雨，徒兒們勢必也要歷練，只要你是真修之人，必定要走過這一段，有了這段，體悟會更深，講的道理更能契入人心；否則，沒有體悟之人，所講之道理只是皮毛、照本宣科。
◎　講師重體悟，而且要覺悟，更要有一顆堅如磐石之修道心，如果沒有堅如磐石之心，智慧不會生、道心不會誠、命脈不會承、聖業不會成。
◎　如何才能改變命運？唯有修道、辦道、行功、建功、立德才能改變命運。
◎　徒兒們是相由心生，還是心隨境轉？壇主講師舌燦蓮花，道理皆懂，但有幾人真正把道理落實在生活裡？一個懂得付出不求回報之人，只為他人著想，這就是「無為」；若一味的想著自己、想著家人，這自私的想法，只會把自己囚困起來，只要這顆心不變，對道的堅心不退，為師會幫你們，好嗎？
◎　把聖業當成自己的家業來修辦，能夠承繼這樣的聖業，不容易！大家有緣碰到白陽三曹普渡這個殊勝因緣，徒兒們別進進退退，這進退當中，你們錯過了多少機會？希望徒兒們好好把握時機來修道。
◎　你們都是棟樑人才，要開荒播種，在開荒的路途上，必須經歷種種挫折，有時孤單，有時熱鬧一場，這顆心該如何自處？要懂得轉念跟調適，並且明確的告訴自己，不管前景如何，這顆心永遠不退。
◎　你們都知道這許多磨練是要造就自己，可是當考驗來臨時，誰在面對？為師陪你們面對，只要你們這顆心不退，跟著為師來承擔三曹的重任，為師一定牽你們的手，一定在身邊陪著你們，好否？
◎　祝福徒兒們在聖業上有所成長，智慧更提升、心性更提升，智慧水的滋潤與湧現，就要靠你們是否真正以「靜」的心去體悟。
◎　世間是變動、動盪的，你們的心千萬別動，好好修道。時機會變，全靠修道人的心，只要大家凝聚這顆心，好好跟隨、好好共修辦，咱們要無為而做啊！

為什麼來到這個人世間？
◎　你為什麼來到這個人世間？你有什麼目的？你有什麼責任？你知道你未來要去哪裡嗎？你要如何去？你去了要做什麼？
◎　你在人世間這一段時間你要做什麼？你肯不肯定？一切的因緣造就了今天的你，這就是條件。
◎　你可能很有錢，你也可能很窮，你可能是父母對你很好，你可能是孤兒，這都是環境條件。
◎　但是不代表你，會成為一個好人或是壞人，過去造就了今天的你，那未來的你呢？
◎　道理不是只有嘴巴講，要心神領會。講道理不是這邊聽，這邊講，要「用生命來講」。
◎　你們願不願意用你們的真誠來聽呢？可以嗎？你相信嗎？你願意嗎？你真的會去做嗎？
◎　我們等著你們的證明，證明你真的相信；證明你真的做得到；證明你真的願意。
◎　誰在看？天在看，地在看，自己的良心本性在看。
◎　請你們來修道，好不好？請你們來學道，好不好？請你們來承擔，好不好？請你們來行道，好不好？
◎　就坐那在江河當中，擺盪不休的舟子，能夠到處去渡化有緣郎就好。像是江邊釣魚的漁翁一樣，苦海當中游來游去的就是眾生啊！
◎　想不想成為天地的主人啊！逍遙自在、天大地大任我遊.....打開你的心窗，世界無限廣大....
◎　記取師徒情深，更請你記取道情深深「道不遠人，人自遠之」啊！
◎　為師剛剛說的，你覺得有沒有道理，裡面就有道理在，就看你能不能體會？

辦事員要具備五德五美
五德：溫、良、恭、儉、讓。
①　溫：溫者，和也、厚也、純善和氣，忠和心懷腳踏實地，誠心待人，溫和為貴。
②　良：良者，良心正直，順天道而行，為人和群，擇良而從，寧向直中取，不向曲中求。
③　恭：恭者，莊敬也，敬愛己身，自重自愛，恭敬長上。
④　儉：儉者，節制也，大富由天，小富由儉，富而無驕，貧而無諂，素其位而行，節制浪費，行功了愿，可以感動天矣。
⑤　讓：讓者，謙遜也，做人互諒，團體互讓，讓由自己做起，事事禮讓，君子無所爭，其爭也君子，當仁則不讓。
五美：
①　惠而不費：把恩惠施給別人，幫助別人困難，而自卻不浪費。
②　勞而不怨：報恩了願，報答天地父母養育、師長教誨，而代天宣化正理，助辦收圓大事而奔波，解救原人上岸，乃是天經地義之事。
③　欲而不貪：雖每人都有嗜好，卻不會起貪心，求仁得仁，守中節。
④　恭而不驕：富而好禮，貪而無諂，富而無驕，一視同仁，大小由之，不敢怠慢。
⑤　威而不猛：君子莊重自己，正其衣冠，莊重儀容，並不敢輕浮露相，人家望見了端正莊重的樣子，而有威嚴風度。但其心善仁慈，待人純良而不猛。
五不可──
◎　不可自見自是（要遵循真理，合乎天道宗旨）
◎　不可自大自誇（要謙讓穩重，顧全根本）
◎　不可自高驕傲（要低心下氣，效法先賢）
◎　不可自信自滿（滿招損，於道德常存不足之心）
◎　不可自暴自棄（誓死不變邁向康莊大道而進）

辦事人員要有願力和使命
修道有什麼考？修自己就好，咱們在修辦道的路上，為什麼要有考？好像考試一樣，妳想唸個好學校、想陞官就得考試，考試才能夠知道你的能力有多少，你有沒有用真心、用誠意。那修道有什麼考呢？道在日常生活中，道從平常修起，修你這顆心，不要起伏太大，慾望不要太重，氣也不要太高，改毛病去脾氣，修修自己，老老實實，該睡覺的時候專心睡覺，不要想東想西，想多了睡不著，病了怪誰？怪自己啊！咱們吃飯不要吃全飽，就好像做事情我們要常留餘地，給自己留個餘地，也給別人留個餘地，是不是？說話要留餘地、做事也要留餘地，為什麼？你們過年時常喜歡說祝年年有餘，為什麼有餘？有餘是不是好像你的儲蓄用不完？那我們修道要行功、要培內德，今天你饒了人家一馬，明天別人也會一樣待你，是不是？今天你對別人說話太組了、做事太絕了就會有報應，那是不是因果？
咱們修道修心，這麼多人在一起相處，各人有各人的個性，各人的生長環境也不同，甚至語言也不相同。咱們修自己就是要修如何跟人家相處的圓融，怎樣做事才是恰當，怎樣才會滿意。那這麼多人你怎麼去做？你不能老是都認為自己對，別人不對，你得想一想老師有說過，我們修道要修自己的脾氣毛病，有什麼不懂的地方，得要能夠接受別人的意見。常言說的好：「忠言逆耳」；別人給你良心的建議你得接受，想想我是不是真的做好，若做不好我就改，古時候成聖成賢的哪個不是改，改到最後沒有缺點了，他才能成聖賢、成仙成佛？你們要修自己，要學仙佛的精神，學學老師、學做小濟公，要慢慢改，一點一滴從小地方改，只要你願意去改，上天沒有看不起你的。
仙佛要是沒來，你們辦事就不戰戰兢兢，辦事不戰兢就是缺失。辦事人員就是要戰戰兢兢，所作所為代表的就是仙佛，所作所為代表的就是道，有缺失就會使仙佛丟臉，道場丟臉。

辦事人員要全方位的學習
◎　辦事人員要有經驗，什麼事你都要嚐試，什麼事你都要會解決，什麼禮節你都要會，全才全能。
◎　一個辦事人員全才全能，才能小兵立大功：不要以為立功的人都站在前頭，沒有後面的人這麼推著，哪來前頭的人？一切是非、一切考驗、一切善惡、一切對錯，上天自能明察秋毫。
◎　當你受了傷、心裏痛苦，怨天尤人有什麼用？能解決嗎？把心房打開，想一想上天的德性，多少人指著上天，斥罵上天不仁、不公，上天有沒有下個雷把他給劈了？(沒有)那你們為何要這樣斤斤計較呢？不是說要法天則地嗎？上天的德性是這麼一番，你們有沒有學起來?再怎麼罵，罵的也是肉身假體，罵不到真主人，你生什麼氣？計較什麼？難過什麼？想開了不就好了嗎？
◎　人都是為了一口氣，這口氣爭不過來就不服氣，自己天理跟人心就交戰了；天理說：「算了」，人心說：「這怎麼可以！他這樣侮辱我的人格，不能罷休！」天理跟人心交戰是很辛苦的，天打雷劈就是這個意思。每件事情處理的方法都不一樣，有沒有做圓滿最重要。
◎　圓滿人家說好，不圓滿人家說沒經驗，所以要求經驗。在經驗的過程中有對有錯，能從錯中學習，這才了不起。
◎　不要怕失敗，不要怕挫折，更不要怕考驗，沒有這些，哪來的成就、成功，古聖仙佛哪個沒有跌倒過？人家都是跌倒了又站起來，才叫古聖仙佛。
◎　每個人都有很多辛酸，也都有很多的疑問、苦痛。這些辛酸、苦痛、疑問要靠自己解答，機會要靠自己研究，這些目標要靠自己邁進，明白嗎？如果有了疑問你不走、不問、不想，疑問永遠是疑問，改不了還是疑問，這不是什麼大問題，而是個人修、個人得的問題。
◎　你們的義務是感化身邊的人。感化有好多種方法，像關法律主他恨鐵不成鋼，要教訓每一個人，而南海古佛則是用溫言柔語來打動你的心房，為師是軟硬兼施，你們不感動也就算了，為師也沒辦法；但你們要學的方法不一樣，你們最好要學古佛那一種，因為你們是人，人要感動人就不能太硬，雖然你有不平凡的志向，但面對的卻是平凡的人，所以口氣要好、心要誠、意要堅，這樣子人家才會接受。
◎　徒兒們該做的事要做，不該做的不要動。明知道錯還犯錯，這樣不可以。現在這件事情你做了，永遠在別人面前抬不起頭，沒有臉見父母，沒有臉見為師，因為你會心虛，所以知道是錯就不要做。做人就是要光明正大，就是要抬頭挺胸，擇善固執，好的我們去做，不好的說什麼也不碰，這份志節、操守千萬不可廢。
◎　有句話說修道在日常生活當中，是不是？那行、住、坐、臥就是我們的日常生活，行、住、坐、臥也是一門修道的功夫，看得出來嗎？
◎　行是動，住是定，坐是靜，臥是空。在修辦的路上，「行」對今天的白陽天使來說，佔了一個很重要的動作。有一句話說：「兔子腿，王八臉」。先問問你們，今天你們要去拜訪道親或渡人，什麼事情是要事先準備的？你們去拜訪這家人，是不是要先清楚這家人？為什麼要去拜訪？出發點在哪？目的在哪？去拜訪道親是為了表示關懷，跟他友善、親近了，讓他感到有親切感，他自然而然會常到佛堂來，是不是這樣？(是)一定會到佛堂來嗎？你去拜訪成全他，是不是說他一定要來佛堂了，才叫拜訪成全成功？他不來你就是失敗，是這樣嗎？你說去關懷他，那要問問看所謂的關懷，是怎麼樣的關懷？是你一去到他家，就一輪嘴的告訴他人生的大道理，說他就是不來佛堂，所以才會遭遇到這一切困惑、障礙；他就是不來佛堂，所以冤欠才會找上門，現在樣樣都不順，順考、逆考、顛倒考全都來了，你是這樣拜訪人家的嗎？是這樣去做成全嗎？
◎　怎樣才叫關懷？今天別人是因為遇到事情了，心裡覺得苦悶，覺得委屈，有苦楚難以向人言，才叫做苦，對不對？或許這個人的家人不諒解，那麼這一次去拜訪成全，應該是你聽他訴苦為重要；你聽他訴苦，聽他吐苦水，慢慢的，他覺得你這個人可以聆聽他的苦處，覺得你是真心的關心他，明白嗎？
◎　今天你們身為白陽弟子、一貫道的弟子，你們是不是有責任去維護這個道場的道譽、道名？可是在什麼時候你們就不應該大過熱衷於做這件事？好比說，今天我來拜訪你，那我們都知道某位前賢的優點，我們誇獎他、為他佈德是應該的；可是，當知道某位前賢的缺點時，你們不講還好，有時為了保護你們的道譽、道名，就會說你不認識這位前賢，這位前賢不是你們道場的，這樣說會讓人覺得不仁不義，明白嗎？
◎　今天大道普遍，到處都是道親，走到街上，放眼望去，幾乎都是了，如果你有這樣的感覺，表示你懂得戰戰兢兢，懂得隨時莊重自己，注意自己的言行舉止。可是有時候到某些地方，遇到不是你們自己的道親，是別的佛堂的道親，從來沒看過，也不認識的，是生面孔，你也不曉得他是道親，那你這個時候會不會覺得沒有人認識我，我的言行舉止就能夠隨便來，會嗎？

同義宮壇主講師精進班
中華民國一○一年歲次壬辰　國曆六月廿四日農曆五月初六日　壇主講師精進班　發一同義宮
恭請仙佛慈悲訓
為自己的人生立一個目標
為芸芸的眾生立一個典範
在滾滾的紅塵點一盞明燈
在茫茫的苦海駕救世慈舟
吾　乃
爾師濟公　奉
母命　來到同義宮　參叩
皇母　徒兒們大家好嗎
濟公活佛濟慈悲叮嚀囑語
◎　今天是什麼班？（壇主講師精進班）今天開壇講師精進班，那平常有沒有在精進？平常有在認真嗎？修道辦道有沒有目標？有什麼目標？要多撥時間出來佛堂幫辦，把家裡的人都帶出來修道、辦道不是很好嗎？
◎　知道壇主講師的職責是什麼嗎？為師請問你們一個問題，今年到目前為止有渡人求道的請舉手，有沒有一半？是不是很久沒渡人了？因為社交範圍很狹窄，認識的人不多？其實自己要積極的去跟眾生結緣！
◎　如果今天你是一個公司業務，為了要開創你的業績，你是不是會積極拜訪客戶？因為要賺錢嘛！那我們修道辦道，為師沒有叫你把家裡的事情通通丟下不管？但是徒兒也不能對聖事無所精進，對不對？
◎　所以開壇主講師班，大家要想一想『我擔任壇主、講師，我的人生有沒有建立一個目標？我有沒有為眾生立一個典範？』我們除了向外去渡眾生之外，有沒有渡化自己內在的眾生？脾氣毛病有沒有改？有人說有，但是為師講過不要一年才走一小歩，可以腳步走快一點、進步幅度大一點啊！
◎　我們在人世間有利益可圖的時候都會很積極的去做，我看現在什麼東西很不錯，你們要不要試試看，它有什麼好處。
◎　對於道我們有沒有這個熱誠？好像比較缺乏喔！錢大家都很喜歡，在日常生活上也很必要，行功了愿也是一樣，為師一再的告訴大家，趁身強體健能夠走快一點向前走，能夠修辦不要耽誤修辦的時機，好嗎？
◎　常常提醒大家天災人禍很多，最基本的趨吉避凶就是積極努力的行善積德。那我們行善積德最基本的在家裡面，跟家裡的人相處得好不好？
◎　來佛堂看到道親都鞠躬問好，在家裡面跟家人相處有沒有和和氣氣的？其實家裡才是真正的道場，有很多人回到家裡制服脫掉了、講師的名拿掉了、壇主的名拿掉了，就忘記自己是一個修道人了。
◎　如果能夠把脾氣改一改，相信每個人命運都會更好，改脾氣、改毛病不用花錢嘛！所以行功了愿不是叫你們一定拿很錢來佈施，我們基本的職責，平常有班大家一起互持、參與，佛堂裡有事情不要把自己當客人一樣，也不要把自己當成新道親要人家招待，做事情要自動自發，我們看到水果放在那邊沒人要會不會去拿來吃？不吃太浪費了會壞掉！看到工作放在那邊的時候會不會撿來做？同樣的道理，我們把佛堂當作自己的家，來這邊有供果，吃飯的時候大家一起吃，有事情也不要等著別人叫，所以行功了愿都是自動自發去做，比如說吃完飯大家就幫忙把碗筷，餐桌收拾一下，吃完了屁股走路要留給誰做？
◎　你們在家裡乾道都留給坤道做？還是坤道吃一吃都留給老公做？應該不是這樣吧？是不是大家都要互相幫忙，一起合作？道場我們的家，更應該用這種態度來辦道。
◎　我們能夠修得好、修得和和氣氣、修得沒有脾氣、修得很圓滿才能夠感動眾生。如果修得很火爆、修得很有個性那感動的了別人嗎？是不是很難？可能大家初相見面還好，相處久了可能就不好了是不是？修道長長久久，渡化眾生也不是請他求道而已，我們也望他求了道後能來開法會，開了法會後能夠來上人才班、參與道務，也能夠跟我們一樣發心、能夠去渡化眾生是不是？所以我們要以身作則。
◎　為師今天要要給大家一個觀念，我們對家裡的人一定要惜緣，能夠在同一屋簷下生活是累劫累世修來的福氣，不管父母跟子女、先生跟太太還是兄弟姊妹、妯娌之間都要惜緣，能夠有好的人緣才會有善緣，有善緣才能夠跟人家結佛緣，有很多善緣、很好的佛緣你才能享受很多的福氣。
◎　如果你跟先生不好，他要不要幫你開車？你都罵你的老婆，他想不想幫你煮飯？這個道理懂嗎？所以我們要把人際關係搞好才能夠享受無比的幸福。
◎　所謂幸福不是賺很多錢才很幸福，家庭和樂是不是很幸福？大家平平安安、歡歡喜喜的在一起，能夠互相扶持、一起修道辦道、一起精進、一起脫離六道輪迴之苦這是不是很幸福？所以要努力喔！時常脾氣不好自己就要改、要克制，有很多人說：『老師啊！脾氣一來受不了、急不住啊！怎麼辦？』
◎　不要常常吃加工的食品、酸性的食物，裡面的濁氣越少，障礙就越少知道嗎？在飲食方面，已經講過很多年了不要吃素料是不是？所有的加工的東西你都要注意！
◎　你看多少年前老師跟你們講不要喝飲料，後來塑化劑一發生，好緊張喔不知道有沒有喝到；為什麼叫你們不要吃素料？裡面添加太多不好的東西會傷害身體，身體不好情緒自然就不好，身體不好也沒有元氣來幫辦對不對？
◎　叫你們來聽性理心法，很多人說很忙啦！你們是不是很忙？難得為你們開一個課你們都很忙！真的很忙嗎？今天還有很多壇主沒有來，點傳師幫老師傳達『所有的壇主講師一定要切記，你們不來聽課，就要把CD拿回去聽，自己一定要研究，老師再三叮嚀你們，你們自己要發心、要努力，道場的事情積極參與，可以的話就努力去做，身體不舒服或是時間上有衝突，點傳師有沒有說一定不能請假？沒有嘛！你們點傳師從來都不會要求你們，因為現在的人很多很有自我意識，點傳師不能講太多！講太多會讓人家討厭，不管辦什麼活動，只要中規中矩就好，能夠配合整個道務都不成問題，最怕每一個人都固執自己的意見、執著自己的想法，其實團體裡面修的就是要放下這個我，我們要以大體為重，要為大局著想。』
◎　一天一天的過去，年紀也一直增加，德性有沒有比較增長？白頭髮越來越多，智慧有沒有比較增長？皺紋越來越多，笑容有沒有越多？我們年紀大了，不是比英俊、漂亮，我們要看看內心是不是越修越平靜，遇到事情是不是能心平氣和的處理，還是跟二十歲的時候一樣火爆、一樣有個性、一樣有稜有角，不但刺傷別人也傷害自己，那不是很可惜嗎？
◎　其實你們在這個道場，前賢很少要求你們做事情，是不是？但是我們在一個自由的環境，要學習自我精進，不管在什麼時後自己要要求自己像一個真正的修道人，如果把我們一生錄影起來，然後播放出來，眼睛閉起來想像眼前有一台電影院一樣大的螢幕，某某人燦爛的一生，如果看到自己在發脾氣會不會很不好意思？如果看到自己很精進是不是很安慰？你看影片精采嗎？豐富還是乏善可陳？還是讓你看得很感傷想掉眼淚？還是讓你覺得這輩子沒有白過？幸好當初這麼努力認真，現在回頭來看了無遺憾。
◎　覺得到目前為止很後悔還是覺得很安慰？沒有全部都喜歡，也沒有全部都是憂傷是不是？大部分是好壞參半，所以說無業不轉人，無德不轉人。但是我們一個人就是君子要上達，要愈來愈好，把負面的情緒減少，讓我們充滿陽光、充滿正氣。
◎　你們樓下拜的是純陽祖師，為什麼叫純陽？就是負面的、陰面的都沒有了，才叫純陽，什麼事情都要留一手，怎麼叫純陽？
◎　什麼事情都要想一想對我有什麼利益，什麼事情都要想聽自己的，很有我執、很喜歡權力、很喜歡外表的名聲，那要成就可能就會很困難。
◎　如果一直在追求外在的東西，內在就會很空虛，是不是？尤其當了壇主講師要把注意力從外轉到內，以前時常看別人，現在要時常看自己，別人好不好、對不對，有需要你花這麼大的精神、氣力去跟他配合演戲嗎？
◎　人家做錯而你氣成這樣，不要這麼傻啦！縱然是最親近的人，我們就和顏悅色的把心裡意思表達清楚就好了，生氣對事情大部分都沒有幫助。除非你像古代賢名的君王，一怒定天下，那你就盡管生氣好了，一把無明火能燒功德林，燒到別人又燒到自己，把自己燒得焦頭爛額、又把別人燒的遍體鱗傷。
◎　其實為師對你們的要求也是很低，從最基本的改毛病去脾氣就好，毛病脾氣能夠改，就會感受到人生能夠有很大、很好的轉變，自己越柔和命運就會越順遂，你們剛才聽什麼課？（如何圓滿修道到最後的旅程）你們都說要身軟如棉，請問你們平常的心有沒有柔軟還是很硬？講的話有沒有很柔和？有沒有讓人聽了很發心，還是絞盡腦汁要講刺傷人家的話？你們是哪一種？心有沒有很柔軟？不要說死了很硬，活的時候就很硬，心很硬肩膀就很硬，腰很硬彎不下去是不是？所以平常就要學習一顆慈悲柔軟的心。
◎　我不喜歡人家這樣待我，那我也不要這樣對待人家；我不喜歡有很大的壓力，那我也不要製造別人無形的壓力，這就是將心比心、就是慈悲心。
◎　為師臨壇講最多的就是改毛病、去脾氣，可是為什麼在道場這麼多年就是改不掉？就是決心不夠、道理不夠明白嘛！又很執著，都覺得自己提出來的意見是最好的，如果不順我們的意脾氣就來了，現在開始要改變喔！
◎　時間過得很快，馬上就老人斑出來了，我們要在紅塵中的點一盞明燈，如果我們自己都是烏煙瘴氣的，算是紅塵中的一盞明燈嗎？這個紅塵世間因為我們的存在所以更祥和、更光明，還是因為我們的加入更烏煙瘴氣？自己有沒有想一想我在這個人世間是扮演什麼角色？這個道場是因為我的參與更蓬勃發展，還是因為我的參與更糟糕？要鼓勵自己做光明的、善良的、慈悲的天使；要鼓勵自己做一個能夠利益眾生的菩薩，不要迷迷糊糊的過日子。
◎　書讀得很多，道理講的很好聽，但是做出來卻不是那麼一回事那又更可惜了；如果不懂道理做得不好，這樣很可憐；如果懂得道理又做不好，那不是可憐又可惡，明白了道理還不願意做好，真的很可惡。明明知道要上課，卻被自己的習性拖著今天不要去，今天請假好了，不只是可憐而且很可惡，而且自己還會討厭自己。
◎　人生是自己的，自己要好好努力、好好把握，我們要奮發向上沒有人阻擋得了我們；要自甘墮落也沒有人能救得了我們，聽懂嗎？
◎　你們當點傳師要以身作則，個性不要這急，該辦的事情要辦好，不要迷迷糊糊的！你○個性有沒有很急？現在誰幫你開車？你以後有什麼事情前一天跟人家講，不要想到什麼就要做什麼，人家也有自己的事情，你的後學都對你很好、大家都很關心你，你不要什麼事情個性這麼急，要小心喔！也不要時常叫三才載你出去。你們在家裡也是一樣，個性很急，脾氣很大會傷害到你們家人，如果家人時常生病，那其他人要反省是不是我個性很急、個性不好，讓整個家磁場不好，所以家人才會生病；也要反省是不是我們的作息、飲食、心念不好，更進一層的我們有沒有行功了愿，有沒有用愿力去轉變業力。
◎　老師再提醒一次『性理心法班』你們在座的各位，除非你們有事情，不然都要參加、都要研究，今天沒有來參加班的，就請點傳師轉告沒有來參加班的壇主，說老師有這個要求。還要記住所有的善款，人家的捐款都是專款專用，不要隨便亂用。
◎　另外點傳師在跪讀申請的時候是不是在念表文？辦道的時候有沒有念表文？有很多的點傳師都很習慣請旁邊的講師幫忙念，是不是？點傳師要注意喔！除非你已經老到連眼睛看不到了，不然你們都要自己念表文。如果是在國外，那個名字你不會唸，你可以請旁邊的講師幫忙，這樣知道嗎？
◎　（點傳師請示....）你們沒有背求道表文？壇主講師會不會背？今天陪點傳師出去辦道，剛好點傳師忘記帶表文怎麼辦？趕快寫又沒有帶範本，怎麼寫？你們要背，這個是最基本的喔！求道表文要背起來，這樣有問題嗎？
◎　你們有問題提出來討論，以後就有一個統一，老師講過，佛規禮節各個地方有各個地方不同的文化、不同的做法，沒有什麼對或錯，你們既然從以前到現在都是這樣，你們就照這樣。
◎　老師要給你們功課喔！快要開法會了是不是？可不可以給自己設定一個目標，每一個佛堂你們想要帶幾個人？沒有設佛堂是公共佛堂的壇主，我們不管有沒有帶班員回來，老師希望你們能夠邀請老道親回來，這樣好不好？你有帶班員回來，也可以邀老道親回來，你們自己想有哪一個道親很久沒有出來，我去邀請他出來，這樣好不好？這是一個功課。
◎　第二個性理心法班，在座的各位都要回來聽喔！除非你住台北那就算了。你們就自己拿CD、DVD回去研究，大家也要設定有誰時常沒有出來，你去成全他、邀請他跟你一起出來，這叫做成全眾生。不是說我們去成全眾生，去人家家裡坐一坐，然後喝喝茶、吃吃水果就沒有了，不是這樣子喔！你邀請他回來上課，他的九玄七祖都會很感謝你，你們自己回來上課，你們九玄七祖也都沾光。
◎　你們都很忙嗎？心不要一直外放，把自己的心收回來，有空時候把外放的心收回來，做事情的時候專心的做，不關我們的事，是是非非不要去談、不要去論、不要去聽，聽越多就很想講，講越多就造很多口業，很划不來，消耗精、氣、神又沒有賺到功德還造業，不關我們的事情就不要去聽，不要去談，有利益眾生的事，我們可以去討論、可以去參加意見，可以提供意見，乾道也是。
◎　要時常做深呼吸，會不會做深呼吸？老師以前有教過大家，我們做深呼吸，整個人心竟會比較平和，而且氣比較足，身體比較健康，盡量把氣吸到腹部再慢慢的吐出來，有空的時候就做，老師以前不是要求大家早晚做三十六下嗎？有的徒兒有做為師知道，有做的人，他都可以感應到自己的身體已經越來越輕鬆了。
◎　所有的成就都要自己下功夫，沒有一個人隨隨便便就成功了，你說他運氣很好，那也是他自己累劫累世修積來的。我們在凡塵要事業成功都要很努力，那我們在聖事上要成佛、要成就，當然也要很努力。
◎　老師交代你（某講師），現在你要記住，你要把讀經志工都帶出來聽性裡心法班，你自己把時間調配一下，有空的時候邀大家回來，你說老師交代的，有很多人參與讀經班沒有來聽性裡心法班，以後都會後悔，老師肯定你們讀經班帶的很好，但是老師覺得還是不夠，你們把志工都帶回來，請他們回來，好好運用你的智慧。
◎　我們的脾氣，如果時常克制不了，就要時常去運動、去走路，把不好的東西消耗，回來就會很舒服，很舒服就不會隨便亂發脾氣。
◎　你們誰有來上課（性裡心法班）、誰沒來上課，自己心裡都有數，不要老師一直請你們，你們很大牌喔！老師三邀請、四邀請都邀請不來，架子越來越大，如果你要將功贖罪，你們除了要自己出來，還要帶人出來，不然老師以後都不理你們，老師說到做到喔！
◎　大家把自己脾氣調整一下，不要坐著一直看電視，不要一直吃東西，不要把零食變成一種習慣性，吃零食不好喔！吃了，你們以後身體很多負擔，又造成我們情緒上很多負面的，都很不划算。
◎　你（某點傳師）要多保重身體，你們每一個人都一樣，你們身體健康願意好好修辦道，老師看了就很高興；身體生病了，老師也會為你們擔心，尤其你們退道，發脾氣的時候，哎呀！你們的九玄七祖都在掉眼淚，知道嗎？那更糟糕的，你們講是非的時候，還說要讓玄祖沾光！是讓玄祖蒙羞。
◎　不要去講人家的是是非非，有什麼事情正式討論一下，不要常常在講電話，現在長途電話都是室內的錢，一直講電話，這樣好嗎？不好，電話費很便宜，重要的事情講一講，多留一點時間觀照自己的內心，多留一點時間修養自己的心性，這樣聽懂嗎？要不要進步？不要每次老師來都要說，老師走了又忘記了，希望每一次見面都讓老師看到你們的成長、你們的進步，當然老師剛剛講過，很多人都有進步，只是進步的腳步太慢一點了喔！
◎　時局的變遷那麼快，災劫來得那麼頻繁，那我們修持的速度是不是要更快，才躲得了這些災劫喔！聽懂不懂？
◎　毋通晃晃（台語）性裡心法班一個禮拜聽一次，來到這裡又打瞌睡，回去要撥一點時間來研究，不管人才班也好，上了人才班的課回去也要複習一下。
◎　老師要求，常態性「性裡心法班」你就是每天都要聽，在你一口氣不來的時候，你會感謝自己明白這麼多道理，你會很感謝你有那麼好的因緣聽到這麼好的道理，到今年九月廿六日就滿三年對不對？老師說這三年不要辦大活動，所以大德真君結緣，重點放在結緣就好，不要弄得很鋪張，也不要花很多心力在活動上面，知道嗎？盡量把你們的精力放在修行、修道上面。
◎　有時間去運動一下，不要每天都待在家裡，其實待在家裡並不是說每天都哪麼認真在聽課，在發呆的時間也很多，給自己一點時間出去走一走，身體才會健康、會有精神、有元氣去研究道理。
◎　接下來老師還有三年，我們第一階段就到今年九月，那要進階到第二階段，告訴那些都還沒有來上課的人，要把握時機，快點迎頭趕上，不要再缺席，有很多事情老師 只能點到為止，你們自己要去參悟，要去實踐。你們在做的時候，在下功夫的時候，在進步的時候，自然自己就法喜充滿，知道嗎？
◎　言盡於此，能行之者就是有福的人，你如果聽過不去做，那『道』就不是你的，了解嗎？好好努力！老師隨時都會在你們身邊幫助你們，你們越清靜越誠心、越大公無私、越願意付出，仙佛助化力量就越大，聽懂不懂？聽懂了就好，再見。

天命之謂性　率性之謂道
◎　天道自古以來，師師相承，無今斷絕，總是有道者通，無心者得，既得道者，得明師指點已開竅者，只要能去除內心之妄想，去行出自己本性所秉受之天德，利益人群，代天宣道，則金線相連。
◎　相反，若個人內慾不淨，外行自私，則雖與明師同在，仍非金線。懂嗎？修道之頓法重在無形的心性提昇之大道。而非是有形的形式，無為才是超生之道，有形有相只不過是福報之緣份，此理若明白又何必問金線。
◎　道本來就是極為平常自然，而沒有什麼奇異怪論的，我們不談天機，也不求神通與通靈，此等皆非正道。皆落入左道旁門，此時也不做心通靈，通靈使你不得清淨，懂嗎？能通靈的人以後會有很多很多，所以徒兒們若還心意不定，喜歡看奇異的事，或術、流、動、靜，真叫人憂心啊！
◎　在這老師借竅手的假相，無奈徒兒就此迷此假相，希望徒兒能明白，這個假相將有一日難再看到，到那個時候沒有顯化了，我的徒兒你們要靠什麼呢？若此時不將道理來研究，認理而修，以真理為明師，那是很容易迷失而墮落的。
◎　徒兒們也要認清楚叩首、跪拜是在拜什麼呀！是在拜你的自性，自性就是佛，何處覓真佛？你的自性就是佛，你自己就是菩薩，那還要不要到處去求佛，求菩薩？這一點你如果認清楚十年在修，二十年還再修，你活到一百歲還是在修。
◎　十八組同一天道不要有分別心，同樣均為上天之道，道不分而人自分，大家都犯了這條，佛規固然要守但也要活潑玲瓏，不要故步自封，九六皆為原佛子不要以為別組的就不是道了。大家都是兄弟姊妹就像法船一樣，船要開了是挽生死，此時大家是否還分呢？徒兒倒是否應該想想，自己坐穩了才行。
◎　徒兒們這個時候該收回紛亂的心安定下來了，外面的世界是紛擾的，外境、外緣總是干擾，但是只要憑著一顆本心就能夠摒除一切，排除一切，放下一切，萬法由內心生，也由內心滅。此時是大家昇起智慧自性自渡的時候，一定要記住自性必須自渡，生死輪迴的種子靠自己斬除，生死輪迴的道上唯有破除無明，而不用向外找神。
◎　修道途中若內心執著於功德與名相則已在外道，離開了道，並非為師所傳的原來宗旨。為師有形、無形當中都與徒兒同在。
◎　為師只是怕大家在辦道的過程中將自己給束縛住了，當要記得應該愈辦愈開，愈辦愈成長才是。
◎　內心的過錯要趕快刪減乾淨，這是當前重大的事。大收圓時機要到了，幫助眾生是給予他人一個助緣，而在同時不要忘記給自己一個機會。今天大道所傳導的是要大家自修、自證，然而用什麼方法能夠讓大家能夠悟呢？
◎　從來道只有在放下時才能獲得的。徒兒們放下什麼？不都是撿石頭往自己的包裹裡面放嗎？趕快放下自己想要的東西，利用各種方法無為、無心，無心的去做，無為的行出來，要生其心而無所住啊！要渡化眾生，要成全後學，你們憑著什麼心呢？是仁慈心或功德相呢？是為著將來成佛或回天堂才做的嗎？若是如此則大大的錯了。
◎　天堂並不是追求而來的，當我們求的時候就失去了，所謂明來暗失懂嗎？世間凡人追求名利，修道人追求解脫，都是有求有失的，因為有求內心也有了對待，產生了分別，而這個分別心就是生死輪迴的種子啊！
◎　天堂不是在上面造就，或百年之後才能夠去的，而是在當下是否能夠轉念？若時時刻刻都為眾生著想，時時刻刻都捨己為眾渾然忘我，則天堂既現。
◎　世界總是苦、空、無常，要了然一切，不要執著於我，於法。逆境現前時要心存感恩，因為這是提昇自己的機會，也是登天的梯子，雖然是難、難、難卻一定要做。『要超越萬事萬物就要先超越自己』虛懷若谷始能納人，謙沖則近道。
◎　當內心與外境相遇時要能『攝心善護一念』，不要變成二念，以及不可思量。思量即不中庸，心會落入有為與法對待，保持一顆潔淨自然的心，換句話說就是老實修行。
◎　自古以來就是將道融合生活當中的，老實吃飯，老實睡覺，老實走路，老實講道，老實聽課等等。
◎　坐有坐相，行有行誼，無夢、無相、無我則近道矣。
◎　不管以後世事如何變化？環境怎麼變遷？合作、同心、團結、慈悲是回家的條件，什麼事情不用在佛前請，求自己，求真理，求良心與真理相接續，以心法為根本，就對了。

罪福本空，毛病脾氣需要「改」嗎？
每一個人都要用你的天理良心來做主，譬如，我們的天理良心只有一個，但是我們都有很多朋友，這些朋友，有貪心的朋友，也有有愛心的朋友，有壞的朋友，也有好的朋友，這個朋友你若不喜歡，你就想趕快用話把他甩掉，看能不能將他趕走？但是現在我們不能這樣做，雖然這個朋友不喜歡，我們卻可以借他不好的地方跟自己提醒！他就是這裡不好，所以人家不喜歡他，我們不能像他這樣！要常常拿這個跟自己提醒。所以不好的朋友才是我們真正好的朋友。還有一點最重要的是，如果我們自己站得正，我們就有辦法影響他，將他壞的影響成好的。
好，現在我們有這個天理良心，很慈祥、很和平、很快樂，但是我們也會有一些不好的念頭跑進來，當不好的念頭跑進來，我們就要將它解破，將它安頓好，不是將它裝起來，扔出去。
道是很自然的，我們有不好的念頭也是很自然的，會發出來，也不是我們故意的，也不是我們要的，就很自然的跑出來，這自然地跑出來這就是「道」，勸人修道，不能叫人改這改那，不可以這樣講，你如果這樣講的話，那眾生都迷昧了，那一個是佛呢？每一個人都沒有信心去修道了，我們罪過做了一大堆，我們要從那裡去修，那乾脆不要修算了，是不是？
我們在講經說法，我們在成全眾生的時候，我們要把他當成是一尊一尊的佛，而不是一個一個的眾生，既然他們都是佛都是好的，雖然我們明白他們有很多罪過錯，可是，那些過錯都是自然而然的迷昧，既然是自然而然的迷昧，也可以自然而然的消失。
因為我們的脾氣毛病都是從小到大一點一滴累積而來的，就好像我們 的身體一樣，從小時候一點點到現在這麼大，我們的脾氣毛病也是從小小一點到現在這麼大，你如果刻意要將他砍掉或改掉，那有可能嗎？如果勉強要你改，那你會很痛苦，這樣修道痛苦嗎？但是，說實在的，修道是很快樂的，只是你不合方法而已，我們本來就沒有這些脾氣毛病，是不是，本來就沒有啊，你何苦將它抓牢？走路也抱一個石頭，坐也抱一個石頭，連睡也要抱一個石頭，這樣不是很累嗎？將它放下好嗎？將它丟掉好嗎？不要再緊抱著不放，好嗎？這樣輕鬆嗎？
這個肉體本來就不會痛苦，是主人在痛苦阿！你主人沒有痛苦的話，肉體就沒有痛苦，是不是？我們這個身體在這世間，因為我們主人不會用這間房子，所以有時候撞壞了它，有時候踢壞了它，所以會生病，有沒有？
當我們這個身體壞掉時，你都不會想說是不是我們主人不會用，本來好好一間房子，為什麼變成壞的？是我們主人不會用，你要找那個源頭，譬如我們幾歲的時候有了什麼不好的習慣，一直將它養成變成自然，變成自然以後，你就不會當它是不好的，你會感覺這是好的，一直到長大以後，病卻越來越嚴重。
人的脾氣毛病，人的不好的地方處處都有，並不是只有煙酒，老師今天真正要講的是，你有不好的念頭，有好的念頭，都是很自然的，所以修道不是壓抑，不是堵塞，而是要疏導，要自然而然去化解，要用某種方法將它解掉，如果我們講道理的時候用這種自然的方法，那麼每個人都會很樂意來修道了。
你看，如果你聽到講師說，我們有什麼什麼不好的心，我們一定要改，這剛開始聽的時候還能夠接受，想到自己真的有不好的地方，可是聽久了會覺得，唉！那乾脆不要修了，我又不是一個完美的人，我的脾氣毛病一大堆，我乾脆不要改算了。
所以講道要換一個方式，成全眾生要因人而異，不要一成不變，這個眾生在那裡，什麼叫眾生？眾念叢生。是不是你一個主人面對很多的朋友，那些都是眾生啊！可是成全起來那些都是佛，就沒有分了。
脾氣毛病每個人都有，我們可以不用改，它就自然消失了，為什麼你知道嗎？因為你明白了，你忽然間頓悟了，我們有靈妙自性，這個自性是非常光明非常好的，既然衪是這麼光明，你已經悟到了，這麼光明，這麼乾淨，你何來脾氣毛病？何須改呢？這樣你瞭解嗎？你要繼續改下去嗎？那麼修道的真正難做的工夫就在——我們的主人要常常守在家裡不要亂跑——就是在這裡而已。
所以為什麼說一家之主，這一家之主如果不能做主這個家庭，保證你會不混亂嗎，是不是？所以你要從日常生活中去體會這個小無極有這麼一個一家之主，在日常與兄弟姐妹相處，與父母親相處，就好比我們這個主人在這間屋子裡面，有親人，有非親非故的朋友，有許許多多的朋友，在這麼多的朋友來來去去當中：主人自己還是分得清楚，我是主人，你是客人，你不會因為你的朋友來來去去而忘了你是主人，而把他當做是主人，一定不合的。
從這裡可以想的到，我們的主人，我們的天理良心，面對這麼多的雜念，這些雜念如果不能干擾你，你就成功了，對否？做的到嗎？很簡單，自己的主人要做主，要安定好，那你就不怕許許多多的眾念叢生了。
什麼叫做「同化」？你要把人同化而不是被人同化，我們真主人要同化所有的眾念叢生，才叫做「渡盡天下眾生」，你光是整天往外跑，渡這個有形有相的肉體，你們彼此之間生活在一起，都有這麼多的痛苦，這麼多的不滿，那你還稱得上在渡人嗎？那還修什麼道，是不是？
所以老師希望你們修道的觀念要改變一下，你什麼時候才能渡盡身體內所有天下的眾生？如果你的主人能夠做主的話，你吩咐他，他就自然會跟隨你，這才是真正修道的功夫，不需要你用嘴巴講，不需要你用行動去表示，他自然而然會歸順你，因為你是一個真正的主人。
如果說你能夠真正這樣的話，那你要往外去渡其他形形色色帶著肉體的眾生更方便了，假如我們的真主人不能做主的話，你就會被人家挾天子以令諸侯，所有的發號施令都由誰來發號！是奸臣！你要讓你的朋友當成奸臣嗎？你若被他控制住的話，那你就和外面不知道修的世俗人一樣，他們不知要修道，所以他們就會被人家(自己的雜念一控制住，我們這時候知道要修道，我們不必受控制，我們可以控制他，對否？這就是不一樣的地方。
這樣你們對修道有一個好的印象嗎？好修嗎？好修就要修啊！不要修到一半：主人丟掉了，才說道是假的，道是假的你也是假的呀！道是真的你也是真的，不要分成兩邊，都是一個。但是可以運用，我們西瓜可以切成很多片，可以十個人吃，也可以二十個人吃，同樣的理，我們的道只有一個，沒有分開的，但是我們要運用，可以運用的很廣，在於你會不會用而已，懂嗎？
有的人的主人都走掉了，或者主人常常飄進來又飄出去，當你們的主人沒有進來時就會變成阿達阿達，懂嗎？所以你的主人在不在家，你的心有修否？你的主人有回來嗎？內行人一看就知道，這是假不了的，所以有真修跟沒有真修的一看就知道了，我們的臉長得醜與美是天生的，我們的身體生成這樣是沒有辦法改變的，但是有辦法改變的是你的氣質，你的氣質要怎麼變，就是你的主人要回來改變，主人要回來整理！

求道是往後回天，很重要的證明
◎　氣天代理神，祂們在世時修得這麼好，雖然還沒辦法成為佛，皇 也恩賜，讓祂們在寺廟當中擔任神職，讓善信們，來恭敬禮拜祂們。
◎　氣天神在世時雖然修得很好，但是因為還沒有求道，有的也沒有清口茹素，所以還不能成佛而回到理天。而徒兒們，能夠很順利的來到佛堂修道，當地的氣天神、土地公也幫助你們很多，幫你們順利來到佛堂聽課，做無畏施。
◎　徒兒們來佛堂，無論是聽課或是來參與法會，上天也會撥轉很多，當地的氣天神一起來聽課，祂們聽了很多道理，以後就有求道的機緣。
◎　「求道是往後回天時，很重要的證明，證據」，如果現場徒兒，還沒有求道，或自己的家人還沒有求道，請趕快帶他們來佛堂求道。
◎　佛陀在世的時候，也是有求道的，只是因為以前大道還沒有普傳，所以佛陀求道的過程沒有記載，在書上是看不到的，懂嗎？

佛堂的教育要靠大家來發揚光大
◎　道場無文憑的限制，但在道場上不但知識高，而且品格也高人一等。大家都是善人，才會在一起，也因此修道的人不會變壞，小朋友也不會變壞而且還更乖，回家也更會孝順父母。
◎　佛堂教的都是綱常倫理，是大家應該知道的，而經典是啟發大家的心靈，希望我們不要迷昧，不要欺騙自己，要誠實自己，因此佛堂的教育要靠大家來發揚光大。
◎　每個人都要更加充實自己的知識，講師的素質才能提升，自性是平等的，我們要從人道做起。
◎　做講師，不可講輸、講自私，如果講自私就沒有資格做講師。（台語）講師是講書，講師不講私，講私非講師，講私是講輸。（台語）
◎　點傳師、講師要活其心、活其性，好好傳達仙佛的話，讓班員能達其意。要發大願、發勇猛心，確確實實把道和真理傳播出來。

為什麼一定要求道才能解脫生死輪迴
◎　五教聖人皆拜師求道，授記成道的事實；關鍵在於明師指點自性所在地如
1.　悲華經：觀音菩薩拜寶藏佛為師授記成佛。
2.　金剛經：釋迦牟尼佛在燃燈佛所授記成佛。
3.　道藏：老子在鴻鈞子得道。
4.　莊子天運篇：孔子51歲問禮於老聃。
5.　聖經：基督耶穌29歲在表兄施洗約翰額頭授記得道。
◎　五教經典既皆同出於自性流露，故五教真理是相通，無有高下，因語言文字風俗習慣而不同，如認為有高下即有分別心，不識真理。
◎　五教聖人得道的感應、覺悟、讚嘆
1.　道家老子說：感應谷神不死
2.　孔子曰：孰能出不由戶，何莫由斯道，朝聞道夕死可矣
3.　釋尊：佛在靈山莫遠求，正法眼藏；
4.　耶穌基督曰：上帝的靈像鴿子降落在我的身上，我就豁然開朗
5.　穆罕默德找到回回之路。
◎　任何人沒有求道而得道，對經典的解釋皆是形容詞即依經解意不知心法，因為不知本體，所以壇經說：不識本心學法無益，因此經的定義
1.　常而不變的道理又稱真理
2.　釋迦牟尼佛五時說法稱佛經
3.　老子講道德經、清靜經稱道經
4.　基督耶穌講聖經傳播真理、道路、生命稱聖經。
五教聖人，祂傳播的是真理，如論語：三人行〈眼睛瞳孔兩個假人，靈性是真人〉必有我師焉〈良心本性〉
聖經：背起自己的十字架〈良心本性〉經過窄門〈永生之門〉才能見上帝而與上帝同在，道路〈靈性回天的路〉上帝是人靈性的源頭亦稱生命，是人靈性的母親〈天父〉。
人靈性的故鄉在無極，理天、天堂，天國、極樂佛國〈上帝仙佛聖神住的地方〉；太極氣天是媽祖、千歲爺、土地公、城隍爺、象天即人間。
5.　靈性意義或稱特質佛家心經：舍利子是諸法空相，不生不滅，不垢不淨，不增不減。〈證明佛性人人具足〉六祖壇經：何期自性本自清靜，何期自性本無生滅，何期自性能生萬法〈證明萬法皆由自性流露〉，何期自性本自具足，何期自性本不動搖。
◎　認識自己：頭上有四個門〈眼耳鼻口，從六根所體會為識〉心為性王。
◎　求道找到真佛：我心自有佛，我佛是真佛，我若無佛心，何處覓真佛。
◎　六根不善用為旁門左道，求道時天命明師，借點傳師的手，點開靈性回天正門就知道靈性回天之路。
◎　釋迦牟尼佛在瑜伽經說：人死後六根尚有餘溫其部位如從眼出為卵生，耳出為胎生，從鼻出為化生，從口出為濕生，四生六道輪迴生死。
◎　道就是路─耶稱：窄門〈永生之門〉。
◎　佛稱：不二法門又稱唯一，一就是道〈六根皆旁門左道唯有玄關，才是正門〉。
◎　道家，道德經：谷神不死即玄牝之門。
◎　回稱：回回之路。
◎　儒稱：禮門義路、至善地《顯現各宗教寺廟教堂之大門，門代表回家的路，回天堂的家，感覺真好》。
◎　門的理念是內行人看門道〈道〉，外行人看熱鬧〈教〉沒有得道，不知從門而入，讀經唸經前功盡棄，求道後才知明師一指點的地方是真經所以差以毫釐，失之千里，天堂遠在天邊，近在眼前；非死後上天堂。

三寶心法，要如何落實在日常生活當中？
◎　為師來講述三寶心法，要如何落實在日常生活當中。要將三寶心法落實在生活當中其實很簡單，首先問問自己心法落實在生活當中了沒有？自己一切的做法、還有自己的習性改了沒有？
◎　當問題來了，是要用心性來解決，而不是用人心來解決。在道場若有爭執，爭執什麼呢？要的又是什麼呢？你們如何去落實生活當中的三寶心法？心性提升了嗎？火候煉足了嗎？
◎　嚴格說起來：每個徒兒都有脾氣、毛病！只是或多或少而已，這就是下了多少功夫的問題喔！所以今天為師會來講述三寶心法，就是為了要提醒徒兒們：徒兒們！生活在五行當中，就是在人世間被束縛著，求了道就是要超脫五行當中。
◎　在渡人時，問問自己在心性上，下了多少功夫？是在講給別人聽，還是講給自己聽呢？自己都不聽自己的，別人又怎麼會聽我們說呢！所以說：『先渡渡自己吧！自己都渡不起來了，還想要渡別人。
◎　自己的火候不足，問題來了就生氣，常常在家庭內吵吵鬧鬧，但是在道場中，因為有別人在，怕人家講閒話就不敢亂來，所以才會說在佛堂行王道，在家中行霸道，是不是？這就是火候不足啊！』
◎　你們常說的火候指的就是六根啊！六根不清，火候就無法煉成，問題一來，六根就拉著我們，自性便無法提升，脾氣毛病也就跟著來了，所以為師希望你們從今天開始改變渡人的方式。
◎　當徒兒講給別人聽時，就是講給自己聽，問問自己聽得下去嗎？自己都聽不下去了，那別人又怎麼會聽得下去呢！不是要了解多少道理，才能講給別人聽，而是要問問自己用心了沒有？
◎　眼看著為師的徒兒們一個個都只修外功而不修內德，都是火候不足。
◎　徒兒啊！如果你們的三千功八百果無法圓滿，要怎麼回天繳旨呢？所以為師今天才會跟你們講述三寶要如何落實在生活當中，希望徒兒們好好的聽為師怎麼說：
第一寶玄關
就是本身的自性所在，要常常迴『觀』返照，想想自己有沒有做錯事，有沒有改變自己的壞習慣，好好觀照自己自性的所在。假如今天你們是佛，佛的處理方式又是如何呢？你們要好好的想一想，而不是只用凡世間的想法與對待，因為肉體會牽著你們的習性毛病來處世，徒兒們！那是你們在用六根：（眼、耳、鼻、舌、身、意）來處理事情，看見什麼事情，聽到什麼事情，都是用自我想法來判斷對錯，因此凡事要多聽別人的意見，參考別人的意見，因為每個人各有所長。所以，徒兒啊！問問自己下了多少功夫在修行？修了就要行，而不是修了而不去行，就像參禪打坐一樣，修了而不去行，你說你有修，言行舉止沒有做到，口頭上說我有修，其實都只是空談。
來講述第二寶口訣
了解真經的所在，為何要降下通天神咒？就是要從五行當中去跳脫，祖師的宏誓大愿有什麼呢？徒兒們要好好的參悟、參悟！要跳脫人世間的貪、嗔、癡。仔細想想：我們在『行』的當中所講出來的，以及行出來的是否恰當，不要在無意之中傷害到別人，而不自知。要知道講出來的話是要負責任的，而不是隨便說說，仙佛菩薩有隨便說說的嗎？每位仙佛菩薩苦口婆心，為的就是要勸化你們趕快明理修道，修道為什麼要快？因為天時緊急，災劫越來越頻繁啊！
修道會難嗎？其實每分每秒都是可以修道的，問題只在於徒兒的心性有沒有時常保持平平靜靜的，而不是起伏不定。心性起伏不定，肉體就會有病痛，這就是心理作祟。所以，痛苦不是別人給你的，而是自己找上門的，常常默念五字真言，收束自己的習性，慢慢的跳脫五行當中，以自性做主，在修道當中就會快樂，這才是自我，也才是自己本來的真面目，而不是肉體形象。
好，接下來再講解第三寶合同
你們當初來到人世間時，是不是乾乾淨淨，無雜念的來到人世間，所以才會說抱著合同像孩兒，目的就是要找回你們的赤子之心，才能抱著合同回家去。當初的你們都是乾乾淨淨的來到人世間，後來的你們在塵世中聽、看、聞，看得多，聽得也多，自我的想法就起來了，人世間的花花世界改變了你們的習性，所以說，不要迷失在人世間，放下一切執著，恢復赤子之心，將合同抱在胸口，偉大的母親，是不是都把孩子抱在胸口呢？合同就像是胸口中乾乾淨淨的孩子心，所以三寶心法的落實也是如此。
◎　為師講得好像很簡單，在修道、辦道當中，徒兒們就是要做到：時時念念自己為眾生付出多少，而不是單純的只為了自己能夠超生了死，要做到希望所有的眾生都能離苦，這才是佛心所在。
◎　求道，當然可以回天，可是三寶心法要多多落實在生活當中，每一回為師也都說得很多，就是希望徒兒們！多多費點心。在渡人的時候，有沒有收穫呢？假如沒有的話，那不是自己也沒渡自己嗎？
◎　為師今天講了這些，徒兒們！要多多參悟，常常多用三寶心法下功夫，多多充實內德，外功重要，內德更要修啊！沒有內德要怎麼渡人呢？你講的別人會信嗎？所以說，德性不足，才要改毛病、去脾氣啊！就是要把德性行出來，這才是修道人的榜樣。
◎　修道不分天職，佛性都是一樣平等，只是每個人的愿力、任務不同，點傳師們要代師傳（領有天命），講師們要講解道理、渡化眾生，其他沒有領天職的也是一樣啊！
◎　並不是點傳師、壇主、講師就一定是修得很好，很多老師的好徒兒，他們的外功並不圓滿，很多都是家庭因素，因果關係有所牽纏。但是他們的火候、內德都修得很好，這就是在家庭當中修煉出來的，所以說，不是他們沒有修，而是講這些話的人，自己才沒有修道。
◎　修道不是用嘴巴說的，也不是修給人看，更不是走佛堂就說我有修道。在走佛堂當中就是學習付出，改變自己，學習佛規，渡化別人離苦得樂，了脫因果，自己也才能解脫。
◎　徒兒們要好好了解，自己求道要做什麼，道是什麼？尊貴在那？口頭上常常在講，可是自己了解嗎？為師今天講了三寶心法，就是希望徒兒們，多多落實、改變自己，修道的家庭才會圓滿，因為這期是帶髮修行，就是來了結累世的因因果果，該還的可以趕快還清，該改的要趕快改掉，修回原來的赤子之心，才能乾乾淨淨的回到理天，好不好呢？
◎　為師今天講述三寶心法，徒兒們要多多體悟人生啊！人生不是來享受的，是來了因了果超脫的，仙佛菩薩可以超脫三界之外，你們也一樣，得了道也能超脫六道當中，若不修不改，還是無法超脫，因為執著嘛！執著於人世間的人、事、物，放不下情情愛愛，所以才會苦啊！所以說修道越修越清靜，這才是修道的根本，而不是修得越久，脾氣毛病越多，那就枉費人生了，好了！為師就講到這裡，徒兒們！要多多從心性下功夫，才有辦法成全更多的眾生，修道才會越修越快樂，修道是神聖的，修道是我們人生該走的路，所以要好好參悟參悟人生的道理。
◎　徒兒們！記得一定要多下功夫，在道場上領有天職的，更要多多用心，要記住：立了愿就要了愿，好好的帶領後學們修道、辦道，才能渡化更多有緣的眾生同上法航，共渡彼岸，每個原佛子，佛性都是一樣平等的，沒有不同，只是累世的根器不同而已，不要去分別，不要有對待，好了！為師就說到這裡。

汗水與淚水交織而成的仙丹是一帖妙藥
◎　要不斷求進步，不斷地要求，沒有一個定點，懂不懂？外在或許有一個定點，可是內心內德的培養，是無窮無盡的，再這個階段時是這個階段，但是一定要不斷的翻新，不斷的上昇，才不會停滯，才不會覺得很煩，才不會覺得很悶。
◎　你們常常遇到瓶頸，就是心境還沒調適到那裡，所以對自己所做的事情會懷疑，會覺得很茫然，如果調適到那裡的時候，會覺得心理很舒暢，很坦然，雖然受到一點挫折，也當它是過程，認為是應該的。
◎　盡心盡力就無愧於天地，因為盡心才能夠天地相容。如果無天心，就沒有辦法做天下的事情。立足於天地自然界當中，就要行乎自然，才能達乎圓滿。
◎　有所成是因為用心，如果有很多機會，但是不用心，就不會成長，凡事要用其心才能得其性。
◎　你們都負有天命，天命無大小，使命也無大小，端看你要不要而已。
◎　不管今天成就的是什麼事情，只要用心，它就成功，不論成功的大小，也不論做事的大小，只要真心真意、誠心誠意做的，那就是大事。
◎　上天要的是你的努力，並不是要成就，成就沒有永久，要的是平時的努力，平時的努力才是最珍貴的。
◎　修道好不好拿捏？辦道有沒有個尺寸？全部都是自己的盡心，既然全都是自己的盡心，是不是要摸著自己的良心做事？所以說很多事情都是要反求諸己。為什麼告訴你們不用求？求什麼？求求你自己。你們叩頭的時候，多多想想別人的足跡，他們的精神所在，就是要提醒你，你以後也可以如此。看你現在的過程，看你走過得痕跡而已。有時候辦道不是一個模式，要看眾生的需要。
◎　當你認為你是什麼樣的人才，你可以做什麼樣的事情，都可以在道場上找你適合的崗位去做。這個地方不能爭強鬥勝，不能有比較心、分別心、對待心。
◎　你們要對人導之以理，不要以為人入我門就能長久平安，身體健康。不要替為師攬那麼多，不能圓滿又害道。你對誰承諾，或替為師承諾時，要自信有能耐去負擔才為之。所謂「欠錢好還，欠命難償」，個人心態不一，當你擔負得起才去承諾，否則默默做就好了。

Source Colophon

Chinese source text from the Good Books Library (善書圖書館), taolibrary.com, Category 52: 一貫道經典二 (Yiguandao Scriptures II), file c52068.htm. The site's stated distribution policy: "歡迎轉載，上傳，翻印，流通" (Welcome to reprint, upload, reproduce, and circulate). Spirit-writing (扶鸞) revelations attributed to Ji Gong the Living Buddha (濟公活佛), transcribed at Yiguandao altar sessions. The exact dates and locations of the altar sessions are not recorded in the source.

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