純陽道貫九則
The Nine Rules that Thread the Way (道貫九則, Dào Guàn Jiǔ Zé) is a Yiguandao (一貫道) spirit-writing revelation by the Pure Yang Patriarch (純陽祖, Chúnyáng Zǔ) — the title by which Yiguandao knows Lü Dongbin (呂洞賓), one of the Eight Immortals and a central figure in the Quanzhen Daoist lineage. The text was revealed through planchette (降鸞) and published in the 18th year of the Republic of China (1929), with a preface by the Bamboo Stream Hermit Gan Weisan (甘偉三) of the Yangxing Study in Dongshao.
The nine rules correspond to the "use of nine" (用九) in the Qian (乾) hexagram of the Yijing — the creative power in its fullness. Each rule addresses a different aspect of cultivation within the Way of Unity: the Eternal Mother's grief for her lost children; the vows of the Buddhas and Saints; the labors of the Gold and Wood Patriarchs (Zhang Tianran and Sun Huiming); the four barriers of wine, lust, wealth, and anger; the proper method of spreading the Dao; the duty of those who guide others; harmony among fellow practitioners; the path of repentance for those who have fallen; and the unity of merit, virtue, and return.
The text is composed in verse — long lines of seven to ten characters forming rhyming couplets, each rule concluding with a four-line gāthā (偈) whose lines chain together: the last character of each line becomes the first of the next, forming a circle. The register is devotional and exhortatory — the voice of an immortal addressing a hall of believers with urgency and warmth.
The Chinese source text is from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), 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 Classical Chinese for the Good Work Library by the New Tianmu Anglican Church, 2026. Gospel register.
Preface
In all heaven and earth, only the Dao is most revered. When the Dao dwells above, it is transmitted to rulers and ministers. When the Dao dwells below, it is transmitted to teachers and scholars. Descending to the final age, those in common clothes speak the Dharma — and the Dao rests with the common people. This is the juncture of heaven and humanity, a marvel unmatched since antiquity.
Therefore the gods and saints of all heavens descend through the planchette to reveal the treasures of the Dao, calling the lost children to swiftly ascend the path of awakening, establishing firm rules and standards, ferrying all beings back to their homeland. If not for this time, such a thing would never occur.
Now reading the Nine Rules that Thread the Way, composed by the Pure Yang Patriarch, I believe even more deeply. The nine rules correspond exactly to the number of "the use of nine" in the Qian hexagram. What is contained in this book illuminates the pre-heaven unity and the root cause of universal salvation. It serves as the compass for those learning the Dao, the program for cultivating and administering the Dao, the method for elucidating and spreading the Dao, and the spiritual ladder for completing and realizing the Dao.
Even those who have strayed from the Way may read this and awaken. Those who have opposed the Way may hear this and tremble. These rules are strict and orderly: one righteous thought, and you ascend in glory to the heavenly court; one errant thought, and your karma drags you to hell. The two paths of good and evil are judged clearly, without error. Not only do they rescue for a moment — they transmit their teaching for ten thousand generations. Their benefit to the world and the human heart: is this not of the utmost importance?
I have therefore reviewed and corrected this book, printing it as a compilation to share with all who love the Way. That cultivators may follow and practice it, exercising caution even in what is unseen and unheard, nurturing that heaven which is without sound or scent — then one may transcend the mundane and enter the sacred, become a Buddha, become a Patriarch. All of this lies within these rules.
Written in the twelfth month of the 18th year of the Republic (1929), year of Jisi, by the Bamboo Stream Hermit Gan Weisan, at the Yangxing Study in Dongshao.
The Pure Yang Patriarch Descends to the Altar
Auspicious clouds, piece upon piece, race like the wind.
The wind arrives in one gust and reaches the altar.
My heart holds words — who can I speak them to?
I pour out my deepest feelings, east and west.
I am the Fuyou Dijun, the Emperor Lord of Sincere Assistance. By the Mother's imperial decree, I address the assembly in detail.
I lift the wooden brush. I gaze around. I cannot help but grieve. I pity all the Buddha-halls everywhere — so much heart's blood spent, so many skillful methods employed. Testing the faith of men and women: it amounts to nothing. Observing their practice: it too is ordinary. When calamity descends upon you, where will you hide?
Therefore I urge all of you — listen to what I say. Sacrifice decades of the flesh-body; cultivate glory for ten million kalpas. How precious this is! Why be reckless? We are all of one lineage from Spirit Mountain — hurry to pay your respects to our dear Mother. My words are not empty. My words are not wild. Men and women all, listen quietly on both sides. I reveal nine rules, in accord with Pure Yang. If you follow them, you enter the Buddha-land at once.
Ha, ha!
The First Rule
The First Rule speaks of the Imperial Mother —
how for the original people she weeps, each moment, tears falling on her breast.
She watches as the great disaster soon descends
while her imperial children wander the red dust, pleased with themselves.
The Eternal Mother is the primordial image of Wuji itself.
In the Age of Zi, heaven was born; in the Age of Chou, earth — chaos and vastness.
In the Age of Yin she looked east and saw the people suffering,
and sent ninety-six hundred million of her imperial children down to the world below.
But human hearts grow less ancient — they lack humility and deference.
She commanded the Three Suns to govern the three realms, clearing debts of grievance.
From the Age of Yin to now, sixty thousand years of heart's blood surging:
today's worry, tomorrow's sorrow — the people do not flourish.
With great difficulty the worlds of the great thousand were governed and ordered,
yet now they face destruction — how can this not bring grief?
Who knew that at the turn of the Meridian Assembly, the human heart would run wild —
greed, hatred, delusion, killing, stealing, lust — polluting the very king of one's nature?
Therefore the Eternal Mother, in her deep and boundless grace,
established the Three Periods, opened universal salvation, and sent them home anew.
From Spirit Mountain she scattered them, and to this day has not forgotten —
waiting for the Three Assemblies to be fulfilled before she ascends the Lotus Realm.
The First Period was the Burning Lamp Buddha, searching a thousand li.
Daoist priests and Daoist nuns entered the mountains to cultivate in seclusion.
Together they saved two hundred million, all brought safely to shore.
At the full moon of the third month, the Dragon Flower Assembly met the Imperial Mother.
The Second Period was Sakyamuni, cultivating in his ancient cave.
Monks and nuns departed their homeland.
Again two hundred million were saved, returning to the Jasper Pool.
At the full moon of the sixth month, the Dragon Flower Assembly saw the dear Mother.
The Third Period is Maitreya, salvation open and vast.
Good men and faithful women, restoring the moral order.
Nine billion two hundred million remaining souls — not one forgotten.
At the full moon of the ninth month, the Dragon Flower Assembly: all attain the Lotus Realm.
Patriarch to patriarch, teacher to teacher, the wondrous Dharma is transmitted, unsurpassed.
They compose scriptures, illuminate the moral order — cultivation has its warrant.
The time has come: four hundred million descend together.
The three teachings — Buddhas, sages, immortals — each one reverse-incarnated.
Divided among the five elements, dispatched to the ten directions, sustaining heaven's canopy.
The ten thousand spirits are selected and gathered as witnesses, jointly steering the boat of mercy.
No need to search a thousand li or seek ten thousand —
you need only accumulate merit, and the proof will shine of itself.
Wife as companion, child as partner — cultivating and nurturing together.
When merit is full and fruit is ripe, the whole household returns to the homeland.
For this reason all the Buddhas and Patriarchs assist the Dharma-hall,
pitying the nine billion two hundred million imperial children fallen in the vast ocean.
Set the pre-heaven principle in order swiftly.
See clearly, perceive truly — and return to your homeland.
The sacred scriptures say: "Know what comes first and last, and you approach the unsurpassed."
It is the single point of spiritual light from before your father and mother conceived you.
Sweep away the seven emotions, remove the six desires, the five aggregates, the four marks.
Bright and blazing, bold and free, shining and luminous.
The six hundred have taken form as the spiritual body — the head inverted, the image exchanged.
Qian becomes Li, Kun becomes Kan — the spiritual light is lost.
The one original spirit has turned into thoughts and delusions.
The Three Treasures are squandered and scattered, daily growing more damaged.
Seek an enlightened teacher to point out the One Thread — hold it and nurture mind and nature.
Use the fire of Li to refine the water of Kan, and restore the pure Yang.
This is the work of Creation itself, equal to the unsurpassed.
When the wondrous work is full and the great elixir complete, soar freely.
The sacred scriptures say: "Illuminating the bright virtue" — this is the very banner.
The Heart Sutra's Avalokitesvara sees the original nature-light.
The Jade Emperor Scripture's holy sun and moon shine forth brilliantly —
how can the petty side-gates, blind and reckless, compare?
If you follow the three sacred scriptures and become an example,
moment by moment embrace the orthodox tradition and refine the diamond body.
Do not fail the Pure Yang Patriarch's vast compassion and grace.
Each layer of effort holds a merit; each rank grows lofty and strong.
If virtue is not cultivated and learning not discussed, how can sins be removed?
If you cannot change, cannot reform — how can the worthy be guided home?
The Imperial Mother cannot help but grieve, sending letters of painful longing.
If one is neither loyal nor filial, how can one return to the homeland?
If there are those of sincere heart who offer true merit,
only then will the Eternal Mother be spared her tears of sorrow.
At the Dragon Flower Assembly, all the realized ones and Buddhas will honor and reward you.
Loyal sons and worthy daughters — praised for ten thousand ages.
Is this not the world of Yao and Shun, yielding the throne in deference?
Merit, virtue, and fruition — these three are to be truly practiced and treasured.
When one child succeeds, nine generations of ancestors ascend — all the realized ones look up in admiration.
The whole family, great and small, gathers in celebration together.
The Imperial Mother, delighted, confers titles and rewards according to rank —
laughing, ha ha! Ha ha, laughing! Joy without end!
Gatha:
The Dao descends in the final age to save the imperial children.
Truly it threads through all nations — universal salvation opens.
Ninety-nine return to the origin, leaving the bitter sea.
Reaching the Jade Stairs — never to return.
The Second Rule
The Second Rule speaks of the Buddhas and Saints of the Three Heavens,
who before the golden censer took great vows to save the remaining souls,
to rescue the ninety-six hundred million imperial children, bringing all to the sacred realm,
that the Eternal Mother may be freed from weeping day and night.
Since the Age of Yin the original children have taken form and divided their natures.
Count on your fingers — sixty thousand winters and more to this day.
Who knows how many heaven-covering sins they have committed?
Those karmic debts: will they let the debtors cheat their way home?
Greedy for the belly's pleasure, how many creatures of the four births have they killed?
Or scheming for wealth and property, taking human life.
You kill him, he kills you — the killing grows heavier and heavier.
To this day, escape is utterly impossible.
One by one in the courts of the underworld, they wail in bitter grief.
The Ten Kings of the courts, helpless, submit their reports to the Heavenly Court.
The Wuji Mother reads the report and can only grieve.
Even the gods and spirits cannot help but shed tears.
The weeping moves the Buddhas of the Three Heavens — compassion arises in them.
Embodying the Imperial Mother's pity, they resolve to save the remaining souls.
One by one they vow to sacrifice themselves — reverse-incarnated, dividing their natures.
Ninety-nine trials and eighty-one disasters, all borne in the children's place.
Think of the past: cultivating the great Way brought so much misfortune.
The emperor tested them, the officials ground them — truly unbearable.
Through the ages, how many truly gave their lives?
To speak of it: one cannot help but shed tears from both eyes.
Yet the human heart is truly difficult to set right.
Helplessly greedy, insatiable — truly impossible to change.
From the Age of Yin to now, sixty thousand years of confusion and darkness.
They only know how to fatten themselves and care nothing for others.
With one thousand they want ten thousand, taking reckless gambles.
Having wealth, they crave honor — forever unsatisfied.
They know only love, affection, fame, and profit as what matters,
entangled and bound until the breath stops in the throat.
The soul enters the underworld courts, tossed about by the Ten Kings.
Punished according to the law, then released into rebirth.
They claim they have the original nature of gods and immortals,
yet a mortal who dreams of immortality is truly foolish and blind.
For such foolish ones who have fallen into the pit,
what method can persuade them to acknowledge their ancestor and return to their origin?
The Eternal Mother, pitying her imperial children caught in fierce calamity,
weeps on Spirit Mountain every day, her voice filling heaven with grief.
Her weeping has dimmed her eyes and pained her throat.
The Buddhas of the Three Heavens and all the spirits are driven to exhaustion.
In desperate haste they bring the Dharma-treasures, sacrificing themselves to save the multitude,
bearing the Mother's iron-faced decree, urging with bitter words.
The old saying goes: one sincere heart brings a response.
Naturally the original children will follow the Way.
But who knew the Dao-heart is faint while the human heart is heavy?
Though they study the Dao, it amounts to nothing more than an empty name.
Day after day, no incense burned, no scriptures chanted.
Never mind forming the great elixir or following the secret instructions.
If vows go unanswered, how can the great Dao respond?
If scriptures go unrecited, how can karmic debts be cleared?
If meditation is not practiced and the Three Treasures not activated, how can stillness crystallize?
If grievances are not dissolved and karma not removed, you will fall into the pit at last.
The ancients said: "The Dao rises a foot, and the demons rise ten."
The Doctrine of the Mean says: "Without the highest virtue, the highest Dao does not congeal."
Yin-yang tests, trials in every direction — strange and manifold.
Even karmic forces may enter through the apertures and run wild.
Some break the fast, some violate the precepts, defiling their sacred vows.
Some betray their teacher, some dishonor their patriarch — their names struck from the heavenly register.
Never mind becoming a Buddha or transcending the mundane:
they instead burden their nine generations of ancestors, who weep in the darkness of hell.
The Eternal Mother waits on Spirit Mountain, in her cloud-city, watching —
seeing this, how can her compassionate heart be at peace?
From this day forward I instruct all of you, men and women, leaders all:
you must keep the rules transmitted patriarch to patriarch, teacher to teacher.
The Three Refuges and Five Precepts must be maintained with strictness.
Incense at the four seasons, vow-repentances offered — sins and offenses cleared.
Steal moments from your busyness to chant the scriptures diligently, dissolving karmic debts.
Refine the spirit and crystallize it into treasure — then you have evidence and proof.
The Ground of Supreme Good, the aperture of the Spirit Terrace: it truly responds.
Gaze upward at its height, drill into its firmness — you cannot bear to stop.
The nine stages of inner work proceed in order, layer by layer, still and moving.
When the great returning elixir crystallizes, soar and fly at will.
Transcend the three realms, leave the five elements — freed from all retribution.
Escape the three disasters, avoid the eight calamities — suffer no fear or dread.
When merit is full and fruit is ripe, celebrate the Dragon Flower Assembly early.
Heaven, earth, and humanity — the officials of the three realms confirm your credentials.
According to merit and virtue, ranks are assigned, high and low.
Enjoy pure blessings for ten thousand ages — never reborn in the east again.
Gatha:
Once I wandered famous mountains for the sake of life and death.
Mountains and waters exhausted — no source of mystery found.
Then compassion itself pointed the way.
The great Dao was revealed — right before my eyes.
The Third Rule
The Third Rule speaks of the Gold and Wood Patriarchs,
who came to the Eastern Land solely for the imperial children.
Under all heaven they hold the great Dao — their hardships beyond words.
They opened universal salvation, steering the helm — their labor beyond description.
Hearing slander and enduring insult, they know neither vexation nor distress.
Through heat and cold, through wind and frost — neither proud nor arrogant.
Caught in storms, bearing terror — neither violent nor impatient.
Enduring tests and punishments, tossed and overturned — without complaint or resentment.
They establish the moral bonds, illuminate the rites and virtues, reveal the sacred Way.
They annotate the scriptures, penetrate the mysteries — explaining them like precious jade.
They open the Way of Heaven, elucidate the Way of Humanity, threading the three teachings together.
They compile regulations, establish maxims and inscriptions, setting the helm in order.
They teach astronomy and geography, making clear the single aperture.
They teach the eight trigrams and five elements, explaining image and line.
They teach heavenly law and earthly consequence, making clear the fruits of karma.
They teach tests and punishments, demonic trials — explaining descent and transcendence.
Year after year they publish letters, plainly declaring —
the great matter of the Gathering, the great heavenly mystery, clearly illuminated.
Between right and wrong, demons and spirits, they give guidance again and again.
Between the Dao and the demons, karma and grudge, they instruct layer by layer.
In person they plead; from afar they counsel — their hearts' bitterness beyond expression.
To speak of it: shouldering disaster and calamity, it makes one weep aloud.
But the original people's karma is heavy, their calamities unfinished.
Heaven's numbers change, the months press — how can the appointed time be escaped?
Whether flood or fire, plague or pestilence, or robbery and theft,
whether famine or dearth — they test whether one falls or transcends.
Accumulate merit widely, cultivate virtue broadly — then you may be spared.
If not, and you retreat in regret, there will be no good end.
The ferry-boat for saving people pushes through the bitter sea — grip the helm tight.
Even through dangerous shoals and wicked waters, who dares stop the pole?
Trembling with awe, the boat of mercy fears it will not reach shore soon enough,
lest even a single imperial child, a hero, be left behind.
Urge the sponsors and witnesses: steer the helm well.
Instruct the ten thousand spirits: the boat has set sail — push the pole in earnest.
Be mindful of the Eternal Mother's longing for her children who have not arrived.
Be mindful of the Gold and Wood Patriarchs' anguished hearts for the world's salvation.
Follow the ancestral rules, act not recklessly — all the Buddhas will secretly protect you.
Obey the teacher's instructions, do not transgress — the bodhisattvas will silently assist.
First correct yourself, then correct others — this is the most wondrous method.
Teach by example rather than by words — this is the highest measure.
In stillness, save yourself; in movement, save others — stillness and movement are subtly wondrous.
Accomplish yourself, accomplish others — then you may be called a hero.
A soaring ambition and a courageous heart must endure over time.
Never abandon things halfway, throwing away both self and others.
In cultivating the Dao, let loyalty and filial piety be constantly embodied.
Be mindful of the Mother's thought of her imperial children — tears streaming in torrents.
If you change your resolve, the vow made before the golden censer cannot be fulfilled.
And if the vow is unfulfilled, you cannot escape the torment of the wheel of rebirth.
Master Zeng, throughout his life, grasped this subtle truth.
On his deathbed he instructed his disciples: hold fast to this single teaching.
Where a cart has gone before, the ruts remain — the cart follows the old road.
Do not fail the Gold and Wood Patriarchs' worn and weary hearts.
In the Third Period, universal salvation opens — sincerity beyond expression.
Layer by layer, step by step, everything follows its rule.
The Three Fundamentals and Sixteen Regulations are plainly declared.
Those who follow will transcend; those who violate will fall — there is no confusion.
They teach the great Dao, they teach tests and demons — the essentials of self-cultivation.
They teach the moral bonds, the rites of virtue — the regulations for ordering the home.
They teach mountain spirits and water demons, karmic retributions and grievances.
They teach the Gathering, the universal salvation — the division of deviant from righteous.
They teach cultivation and planting, virtue and conduct — the secrets of spiritual practice.
They teach yin and yang, addition and subtraction — the root and seedling of the elixir.
They teach worldly customs and human feelings — the shortcut of the human Way.
They teach fasting and purification, the ablutions — embraced within the Way of Heaven.
Those who practice the Dao and follow these rules will find their trials few.
Their merit will be full, their fruit will ripen, their virtue will soar high.
Returning to the Golden Palace, meeting the Eternal Mother — great laughter!
Saving nine generations of ancestors, liberating seven ancestral lines — all ascending to the Heavenly Court.
Those who preach the Dao and follow these rules will find auspicious signs.
No wind, no waves, no grief or worry.
The assembly of the worthy and good will follow, their conduct vigorous and joyful.
Merit achieved early, fruit ripened soon — hasten to the Peach Banquet.
Those who sit in meditation and follow these rules will open the mysterious aperture early.
The three flowers gather, the five qi congeal — the stars bow in homage.
The great returning elixir crystallizes quickly — await the Mother's summons.
Shed the mortal body, realize the golden form — joyful and free.
At the Dragon Flower Assembly, meet all the realized ones — the three realms arrive together.
Congratulations! An upper-grade lotus — how exalted!
It was not in vain that you found an enlightened teacher and received the highest Way.
It was not in vain that you labored tirelessly, instructing layer by layer.
Gatha:
The one great Dao of Unity saves the multitudes.
The confused do not recognize the ladder to heaven.
The ladder has nine grades — truly wondrous.
The principle threads through the mysteries: the world holds one.
The Fourth Rule
The Fourth Rule speaks of the ten thousand spirits, the Buddha-children,
who see the imperial children lost in the Eastern Land, not knowing to return west.
Year after year they traverse the difficult road without losing heart,
enduring hardships and sufferings beyond telling.
They leave father and mother, abandon home, and part with their children.
They brave the stars and moon, endure wind and frost, heat and cold, thirst and hunger.
Wherever there is a good soul, they go — near or far.
They take no heed of narrow roads, danger, or steep heights.
To speak of it: the mountains and rivers are punishing beyond compare.
Cross one mountain, ford one river — the heart shakes and the spirit trembles.
Hanging in suspense, dangling in fear, two breaths barely meeting.
Shoulders chafed raw, feet blistered and torn.
This is the toil of the long road — words cannot describe it.
To speak of their hardships: every word a sigh.
Facing storms, enduring tests — who takes their place?
And still there is slander and insult, shame and misery.
Yet even so, they dare not blame heaven or resent the earth.
They blame themselves: sixty thousand years of accumulated grievance.
All this is done to embody the Eternal Mother, who thinks of her children —
on Spirit Mountain she weeps by day and grieves by night.
Helpless, she launches the precious raft, counseling everywhere,
searching in every direction, asking after the ninety-two hundred million's whereabouts.
If even one person grasps a fraction of her meaning,
she would gladly give them her very lungs and liver.
The original people, meeting the great Dao, are clever and perceptive.
They see and know, they hear and understand — without suspicion or doubt.
But the false ones dislike the great Dao's regulations,
or dismiss themselves, or call it strange and rare.
Who knows? The four great barriers — wine, lust, wealth, and anger:
the ninety-two hundred million are insatiably greedy — when will they ever escape?
Sixty thousand years of lost nature, blinded to heavenly principle —
how can they be persuaded to truly obey and follow?
Even those who practice the Dao are not immune to wine, lust, wealth, and anger.
Whether they follow or transgress divides transcendence from descent — this requires self-examination.
Most have not yet seen through the pre-heaven principle.
Sit quietly and listen to what I say to you.
Though you may not drink wine, you crave fine delicacies.
Since you cultivate, you should be restrained — cherishing blessings is proper.
Why does the heart only think of nourishing and fattening itself?
Confucius said: "Plain food and water — this is enough."
Though you may not covet beauty, you love fine adornments.
Since you cultivate, you should be plain and simple — elegance is proper.
Why does the heart only want the new, the rare, the beautiful?
Have you not heard: "It is shameful to be ashamed of poor clothes"?
Though you may not covet wealth, you still think of profiting yourself.
Since you cultivate, you should be frugal — accumulating merit is proper.
Why does the heart only scheme and calculate?
Have you not considered: "Wealth without righteousness is like a floating cloud"?
Though you may not quarrel in anger, you still contend over petty matters.
Since you cultivate, you should practice forbearance and deference — humility is proper.
Why does the heart harbor resentment, envy, and jealousy?
Have you not remembered: "Harmony is precious; this is what is beautiful"?
Such cultivation, grasping only at empty reputation —
who knows that without real practice, you violate heavenly law?
Do you not know that the great vow was spoken from your own lips?
Do you think the patrol-spirits are just playing games with you?
The Pure Yang Patriarch, in his compassion, makes these rules clear.
He instructs practitioners, men and women all: listen carefully.
Every moment, practice the seven reversals and nine returns in truth.
Then you are permitted to realize the Buddha-fruit and ascend the cloud-ladder.
The seven — the fire of Li — must turn its light back to the right place.
The nine — the gold of Qian — lies at the bottom of the sea, fire driving gold from water.
Return to the origin: the void within Li becomes the original body again.
In walking, standing, sitting, and lying — follow this with utmost care.
This is the man within Kan seeking the maiden.
This is the seventh night of the seventh month — the magpie bridge, the blessed meeting.
This is the hawk soaring in heaven, the fish leaping in the depths.
This is the Way of the gentleman: the mystery of husband and wife.
Within the human body there is yet another heaven and earth.
Qian and Kun join, Kan and Li merge — the hundred channels converge.
All the sixty-six palaces are spring — infinite delight,
surpassing even the Paradise of Bliss, the Grotto-Heaven of Blessings.
All who practice the Dao must follow the rules and standards,
that they may join the ranks of the immortals and prove their place on the bodhi throne.
Only then will your teacher cease to worry —
and the Eternal Mother will no longer weep day and night.
For the great Dao they sacrifice their lives, abandon their estates —
untiring in labor, unfearing of hardship, undaunted by height or depth.
Their true hope: to attend the Dragon Flower Assembly and fulfill the Mother's heart,
that every person follows the rules and every soul returns west.
Gatha:
People are entangled by wine, lust, wealth, and anger.
The stained garments of the world wrap tight around them.
With heaven-soaring will, swiftly cast them off!
Then your credentials are approved — ascend to the Jade Heaven.
The Fifth Rule
The Fifth Rule speaks of the Dharma-hall and its mission.
The land is broad, the Buddha-affinity vast — many good souls are needed.
Though the Dao brings benefit, guard against harm — administer with principled care.
If a single step goes wrong, how will you bear the weight of sin?
Some, not understanding the Dao, speak only of calamity and disaster,
or say that in the final kalpa, life itself cannot be preserved.
Or driven by gain, they act recklessly and boldly.
This is how harm arises from benefit — the root of all trouble.
Perhaps, when persuading people, they do not teach the Supreme Good
but dwell on some particular disaster that is "right before you."
When the predicted year arrives and no disaster comes, all they have is scattered.
Everyone together loses faith — the words that pour from their mouths are unbearable.
Do you not know that in the worlds of the great thousand, boundless and without shore,
disasters descend according to geography, rotating in cycles?
Or perhaps, because the Dao has opened, they are stubborn and will not turn.
Day after day, without care, they carry transgressions and invite offense.
Or perhaps, greedy for numbers, they lose all discernment.
When initiating someone, they do not inquire into their origin and background.
If that person harbors secret evil or lacks moral bonds,
or if their ancestors committed killing and bound themselves in karmic debt —
they too come seeking the great Dao with a moment's sincere thought.
But when initiated, how can such sincerity last?
The Doctrine of the Mean says: "Without the highest virtue, the One Thread cannot congeal."
Their karmic debts will surely drive them to commit sins and offenses.
When one person falls from the Dao, it is a minor matter.
The real fear is that all the practitioners are dragged down with them.
Or perhaps, some from the lowest walks of life seek the Supreme Good.
You must gently redirect them, speaking of other matters.
To associate closely with them will surely lead to a shallow corruption of the Dao.
Think: how can they stand shoulder to shoulder with the assembly?
It is because too many are admitted and conduct falls into disorder,
or because the rules are not followed and sins and debts pile up.
Without discernment, how can you avoid demonic trials?
How can you avoid storms, slander, and false rumors?
If karmic seeds are admitted, heaven will be angered and resentful.
Tests and punishments will surely descend — hardships of every kind.
Or perhaps, in idle time, people come and go without cease,
and the neighbors grow suspicious — trouble is sure to arise.
Or perhaps, when receiving guests, discussion descends into chaos,
or men and women laugh and chat freely together.
If the paths of men and women are not kept separate, trouble will surely follow.
Outsiders will call it degenerate — the shameful reputation is hard to bear.
All of this the ancestral rules forbid with strict injunction.
Follow the ancestral rules, act not recklessly — and peace will come naturally.
Do not say that saving many is itself the greatest good.
You must test for truthfulness before anything can be transmitted.
Follow the ancestral words: every person representing heaven's mandate.
Obey the teacher's instructions: every person learning from the sages and the worthy.
Save one, complete one — then you fulfill the Mother's wish.
Do not fail this chance to meet the Third Period.
When encountering an affinity, always counsel with the Dao and with virtue.
Observe their conduct, examine their motives, assess where their heart rests.
If they are a true Buddha-child, upon hearing good words they will cling to them.
In secret, investigate their roots — the Gold and Wood lineage.
Let them hold the vegetarian fast, set up the incense lamp, and kneel to chant the scriptures.
Let them repent their past wrongs, establish good conduct — these are the essentials of self-cultivation.
You must also explain, after entering the Dao, every rule and regulation.
Only when everything is followed may their name be submitted to heaven.
This has been the transmission from patriarch to patriarch — who dares violate it?
Those who follow will transcend; those who violate will fall — this will never change.
Furthermore: guard merit, virtue, and fruition with a careful heart.
You must set the example for the assembly to observe.
When the later students see you always diligent and frugal,
naturally they too will not dare speak wildly.
Act with care, work in secret, unfold things gradually.
No wind, no waves, no suspicion or reproach.
Then the assembly of the worthy and good can press forward with courageous vigor.
Then the leaders can steer the boat of mercy.
Four hundred million realized ones, nine billion two hundred million more — how can they all be saved in a day?
Three thousand meritorious deeds, eight hundred fruitions — how can they all ripen at once?
And furthermore, the Pure Land of Bliss endures for boundless ages —
without a heart of long endurance, how can you join the ranks of the immortals?
Follow these rules, and then instruct others elsewhere.
That everyone follows the rules, endures in sincerity and devotion.
Do not fail the Pure Yang Patriarch's compassion and care.
You and I and all the assembly — we will all have standing.
Rescue the ninety-six hundred million imperial children — merit and fruit complete.
At the Dragon Flower Assembly, the great examination ground — mother and child reunited.
The Imperial Mother bestows a joyous banquet of immortal peaches.
Wearing immortal robes, adorned with golden flowers — how majestic!
Gatha:
The One Thread is transmitted to save the worthy and good.
The worthy, receiving it, return to the Western Heaven.
Heaven and humanity together open the unsurpassed Way.
The Way, meeting one without virtue — never transmit it.
The Sixth Rule
The Sixth Rule speaks of those who guide others into the Dao:
they must always have a heart of compassion, like loving one's own children.
They must follow the program strictly and obey the ancestral instructions,
explaining one matter at a time, one point at a time, with patience.
First: before one's parents, always be filial and obedient.
Instruct wife and children, teach sons and daughters — always with earnest care.
Whether farming or studying, keep to your station.
Also learn humility and deference, live in harmony with the neighbors.
To "cultivate" means to correct oneself — every evil removed.
Old habits, former temper — not worth a cent.
Take the Three Fears and Nine Reflections as your standard.
Remove the bad, improve the good — do not fail the good in you.
To "practice" means to conduct oneself with dignity and integrity.
Speak right words, do right deeds — correct yourself and correct others.
Let those around you find nothing strange or excessive to criticize.
Heaven is pleased, people are delighted — blessings descend.
Cultivate the Way of Heaven by first advancing in the Way of Humanity.
When the human Way is fulfilled, the heavenly Way overflows — order your home, cultivate yourself.
Be able to harmonize with the light, mingle with the common — avoid others' resentment.
The Doctrine of the Mean says: "Harmonize, but do not drift" — engrave this on your heart.
Harmonize where harmony is needed, mingle where mingling is needed — but keep your measure.
Steal moments from busyness: chant the scriptures, read the books.
You must read several volumes of the elixir-scriptures thoroughly.
Only through frequent chanting can you transcend and deliver the wronged souls.
For sixty thousand years, how excessively have living creatures been slaughtered to feed the belly!
Grudge repays grudge, grievance repays grievance — who concedes a cent?
Deliver them out swiftly, so they cease to set demonic traps.
Then the road to the Western Heaven is clear — go see your dear Mother.
Heaven and earth have their positions, the ten thousand things are nourished — each keeps its station.
To kill their lives and fatten your body angers the heart of heaven.
Now that you cultivate the One Thread, why not reflect on this?
Embody heaven and earth's love of life — calamity will not touch you.
At this time, the Third Period: the original people return to their root.
But their accumulated sins are mountain-high and ocean-deep.
The very mention of the Gathering — the demons will not permit it.
Therefore the Three Heavens established the Buddha-rules, strict and solemn.
Before entering the Dao, three layers of merit are truly essential.
After entering the Dao, likewise: embody the heart of heaven.
Accumulate merit widely, cultivate virtue broadly — turn back the kalpa-cycle.
Only then can the great Dao, as the day comes, renew the people.
The Buddhist canon holds more than five thousand volumes.
Laozi's Dao De Jing holds more than five thousand characters.
Confucius said: "At eight years old, one may enter the lesser learning.
At fifteen, one may enter the great learning and cultivate oneself."
From birth to fifteen — more than five thousand dawns.
Therefore at fifteen or sixteen, when Yang is full, is the perfect time for cultivation.
One Buddhist canon of 5,048 texts speaks exactly to this.
This is not idle talk or fabricated words.
At fifteen, the Yang of Qian is full; at sixteen, it begins to diminish.
At its peak it overflows — in the natural course, it generates new life.
Observe the moon: full at fifteen, waning at sixteen.
The elixir texts say: "The small heaven-and-earth is the human body itself."
Within the human body there is a true spirit, neither diminished nor damaged.
The sage does not add to it; the fool does not subtract from it — this is the original spirit.
After heaven, the original spirit retreats and the consciousness-spirit takes its place.
This is how the six Yangs reach fullness, then past noon become Yin.
The original nature is simply one — where would a second come from?
After heaven, intellect awakens and takes the name "consciousness-spirit."
It knows only greed, insatiable, forgetting gratitude and abandoning its root.
The sins it commits lead to the underworld — therefore it belongs to Yin.
Before entering the Dao, do not rush to discuss grand principles.
This great Dao is not like the lesser paths and side-gates.
The Way of Pre-heaven requires the taking of a vow before acceptance.
To betray the teacher or destroy the patriarch: the five thunders divide the body.
I respectfully invoke the Ancestral Spirits as witnesses, examining all in detail.
Without care, is this not harming yourself?
If you do not follow the rules and standards, the Buddhas will not shelter you.
Sixty thousand years of karmic debt — who will not come knocking at your door?
Block after block they raise, determined to make you forget grace and abandon your root,
to plunge you into the Avici Hell with no exit — only then are they satisfied.
Once you have entered the Dao and taken your vow, follow your lot and your station.
You need only refrain from evil and keep all goodness in your heart.
According to merit and virtue, great or small, receive blessings and accept your charge.
One lifetime's bitterness, one lifetime's glory — heaven does not fail anyone.
Follow these rules, and then instruct others elsewhere.
Do not fail the Pure Yang Patriarch's heartfelt concern.
When the ninety-six are gathered and the Dragon Flower Assembly convenes, all three realms drink together.
According to merit and fruit, ranks are assigned — the heavenly honors adorn the body.
It was not in vain that you received the great Dao and guarded it carefully.
It was not in vain that you endured every hardship for the sake of the great Dao.
Gatha:
Compassion arises, moved to pity the remaining souls.
The boat is steered across the Eastern Sea to save the multitude.
Urge the helmsmen: row with all haste!
Ferry them back to the Western Heaven, the Jasper Pool Palace.
The Seventh Rule
The Seventh Rule speaks of those who share one teacher and one ancestor,
who practice the great Dao, renounce worldly feelings, and cultivate the void.
They must sweep away hatred and anger, cast off jealousy and envy.
Only then can they be called true men and women, pillars between heaven and earth.
This word "jealousy" is calculating against others' virtue.
This word "envy" is gnawing away at the immortals' skill.
This word "hatred" is resentment that refuses to forgive others.
This word "anger" is wrath that refuses to support oneself.
Perhaps, because they serve the Dao in the same place,
they see their own lack of talent and their hearts refuse to accept it.
Or perhaps a superior shows another earnest support,
and seeing their own laziness, they inevitably begin to scheme.
Perhaps they refuse to acknowledge their own mistakes
and instead resent others for failing to cover for them.
Or perhaps another has erred, and they fear it might be hidden —
"Let everyone else fall, as long as I rise" — that is their true heart.
All of this is false cultivation, chasing nothing but reputation.
They covet status, love victory, crave respect.
Relying on their position, asserting their rightness, cleverly covering themselves —
yet they do not know that in the empty sky, the spirits are watching.
If you have talent, you should obey your teacher's direction.
Whether opening new ground or administering the Dao — do so with order and structure.
Work toward the great Gathering with full sincerity,
and at the Dragon Flower Assembly, why worry that others will not support you?
You feel your talent and wisdom surpass everyone —
yet no one follows you, and even the spirits withhold their aid.
This disease, if not corrected early, leads only to suffering.
Worst of all, it invites dark demons, making the confusion worse.
Those on the spiritual path should have broad hearts and great bellies.
Work with one heart, one virtue — support one another.
Never rely on strength or act with arrogance, bullying others.
Never accept flattery or covet positions beyond your station.
"Love all people broadly and draw near to the humane" — the sage wrote this.
Celebrate others' beauty, assist others' merit — the spirits are pleased and the people follow.
Even on the human Way, this kind of goodness is needed.
How much more so on the Way of Heaven, where worldly feelings fall short?
Practice the Dao in this way — traveling the same road together.
When you meet a fellow practitioner, support them with kind words.
Always teach them to follow the rules and heed the teacher's instructions.
This shows that the great Dao is honored, and that you share one heart.
In ancient times, Zilu rejoiced when he heard his faults pointed out.
The Great Yu bowed to wise counsel — it endures in the sacred books.
Even the ancient sages practiced this kind of forbearance.
How much more should later students, burdened with heavy karma?
The ancients said: "The Dao is hard to obtain; the underworld is hard to escape."
Think carefully: how will you ever leave the wheel of rebirth?
How fortunate that heaven has opened universal salvation!
Think of heaven's ocean-deep grace — how can it ever be repaid?
And moreover, the mission of the Third Period is precious beyond telling.
It is to meet the ninety-two hundred million original children and bring them all home.
Without true merit and real virtue, how can you preserve your place?
Bearing an empty charge and meeting the Eternal Mother — how will you answer as a sinner?
It is far better to help all beings according to their affinity.
One portion of merit, one portion of fruit — heaven does not neglect you.
If you press forward with courage and direct your merit to real things,
at the Dragon Flower Assembly, saving the multitude, you will seize the highest reward.
Self-praise, deceit, hollow show, and greed exposed for all to see —
others see through you as clearly as seeing your lungs. How can it be hidden?
Furthermore, the superiors choose leaders based on merit.
Among fellow students — what grounds for favoritism?
We are all from Spirit Mountain, children of one Mother.
Why divide "me" from "them" and argue over who wins?
Now that you have received the true position, cast off your faults.
Light in body, nimble in spirit — only then can you acknowledge the ancestor and return home.
From Spirit Mountain we parted and scattered, wandering the Eastern Land.
Born and dying, dying and born — back and forth, again and again.
How fortunate to encounter the Third Period's universal salvation!
Would I willingly ruin myself and seek my own destruction?
The pure blessings are boundless — one word cannot contain them.
Since leaving the Mother sixty thousand years ago, the day of reunion is finally near.
The whole family reunited, the feast of bliss forever —
that the Eternal Mother may no longer weep day and night.
Follow these rules, and then teach them elsewhere.
That everyone follows the rules, that every person follows the pattern.
Do not fail the Pure Yang Patriarch's tireless labor.
You and I and all the assembly — we will all have fine reward.
At the Dragon Flower Assembly, merit and fruit are weighed — the highest rank, the highest house.
Heaven bestows offices, attendants at your left and right.
One by one, heeding the call, promotion or demotion comes from the Mother.
Truly joyful — for ten thousand ages! Is this not happiness?
Gatha:
Habits and faults are truly hard to shake.
The Dui hexagram: humility and deference — remember this well.
Right now the Third Period is arriving.
Practice without ceasing — leave the world of suffering behind.
The Eighth Rule
The Eighth Rule speaks of those who have fallen from the Way.
To speak of it: one cannot help but grieve in deepest sorrow.
At this moment, the Dragon Flower Assembly draws near — turn back swiftly!
If not, when the hour arrives, you will weep until your throat is torn.
Those who have fallen from the Way and their sins:
one word cannot contain them — I search only for the outline.
Some flaunt their talent, some are arrogant, some covet leadership.
Some fear the tests, some break the precepts, some surrender to the demons.
All of these are deceitful people who have not penetrated the great principle.
They never think: "Having received the true Dao, I must truly cultivate."
They never think of how the ancients received the great Dao.
They never think of why, in this Third Period, universal salvation exists.
This great Dao, since ancient times, has been rarely heard and seldom encountered.
Receive it and you succeed; hear it and you ascend — forever with the immortals.
When one child succeeds, nine generations of ancestors ascend — these words are not false.
Without true merit and real virtue, how can you climb the Jade Tower?
Sixty thousand years of karmic debt waits at your door.
Whether it demands your life, your wealth, or your grudge,
if you do not accumulate merit, cultivate virtue, and seek pardon,
those karmic demons will never let you board the boat.
Your great vow was spoken before the spirits, from your own lips.
Will heaven allow you to cheat the Way with arrogant defiance?
Official documents have seals; private ones have signatures — vows in cultivation are binding.
One error, and the vow is enforced: thunder-struck, prison-bound.
Your name was registered, your lot was drawn — heaven and earth granted pardon.
Nine generations of ancestors wait at the gates of heaven for your westward journey.
Break the precepts, fall from the Dao — and your sins are compounded.
Nine generations of ancestors return to the underworld, weeping tears day and night.
One who succeeds in the Dao becomes a leader of their region.
One who falls from the Dao becomes an enemy of their region.
Ruining the Buddha's example, the sin is the greatest of all.
The ignorant copy your example — how can universal salvation succeed?
At this time, heaven is generous in its grace.
If you have broken the precepts, take them again — redouble your effort.
Accumulate merit widely, cultivate virtue broadly — dissolve your sins.
Wipe clean every fallen deed, every last one.
If only they reform their ways and penetrate the great principle,
cut off love and sever entanglement, cultivate with earnest diligence,
they too may attend the Dragon Flower Assembly and toast the ancestors,
they too may return to the Land of Bliss and ease the Mother's sorrow.
But those who receive grace and then break the precepts again — the vow is heavier still.
It is like a boat in mid-river whose hull has just been smashed.
A broken boat that reaches shore — rare since ancient times.
If such a one then presumes to initiate others, they disgrace the entire assembly.
To speak such words — truly they do not know how high heaven is or how deep the earth.
Do they think the empty sky holds no spirits to call them to account?
"The heart is the spirit; the spirit is the heart" — the Awakening Scripture says it plainly.
The greatest fear: the vow enforced — eyes fallen, thunder claimed.
Without cause they broke the precepts — ashamed and ugly.
A thousand regrets, ten thousand regrets — regret cannot make it right.
Helpless, they beg the teacher to submit a petition to heaven,
vowing: "If I do this again, let me fall into the Avici Prison."
The Buddhas and Patriarchs look upon the sincerity of their repentance
and at last wipe clean the sin of breaking the precepts with a single stroke.
But you must cultivate and protect what you have with the utmost care.
If you do not change, you will fall into the prison of hell's deepest dark.
Would heaven pick a fight with anyone?
Would heaven show no mercy, cutting you short?
Goodness fills up; evil fills up — it cares not whether quickly or slowly.
Do you truly not know the origin of the five thunders?
These five thunders, descending to the red dust, take the five elements as their form.
Drowning in water, burning in fire, or the head shattered by metal.
Or crushed beneath a wall, struck down by treacherous wood.
Or beset by strange illness, lingering without end.
Heaven's law is stern — you should turn back while you can.
Do not wait until the hour arrives to weep with a broken throat.
Those who have sinned, reform at once. Those who have not, guard well.
Follow the ancestral rules, act not recklessly — and live in joyful peace.
Follow these rules, and then teach them elsewhere.
That everyone follows the rules, that every person redoubles their cultivation.
Do not fail the Pure Yang Patriarch's patient and kind guidance.
You and I and all the assembly — we each have our reason for being here.
Those who preach to cultivators so that none fall —
the original children returning to the Land of Bliss, universal salvation gathered in full:
the Eternal Mother, remembering your tireless preaching,
will surely reward you — an immortal of the highest rank.
Approach the Golden Palace, meet the Imperial Mother — a great pardon is proclaimed.
Bestowed with immortal robes and jade sashes, wander freely as you please.
Save nine generations of ancestors, liberate seven ancestral lines — blessings beyond measure.
It was not in vain to come to the Eastern Land and walk this journey.
Gatha:
The great vow was originally your credential.
If the credential is lost, how can you return?
The road is blocked by demons and dark spirits —
but demons fear the traveler whose virtue is vast.
The Ninth Rule
The Ninth Rule speaks of the one great Dao of Unity,
and how all of us who serve the Dao must work in harmony as colleagues.
Never contend over merit and fruit with one another.
Remember: we are from Spirit Mountain — children of one Mother.
You must all set your resolve and hold fast to the great Dao.
Study the ancient sages — only then can you rise to the heights.
What others cannot give up, I give up — even my very life.
What others cannot endure, I endure — ascending to the highest.
Just as the beginning student does not fear the demonic tests:
a thousand demonic tests, ten thousand demonic refinements — hold firm to the one principle.
Let others slander you, let others mock, let others laugh in scorn.
Set down the iron mask and make your resolve as firm as stone.
Having received this great Dao and the subtle teaching of the Mean,
you should accumulate hidden merit and nurture the seedling of the spirit.
Whether you give wealth or give yourself — illuminate the Dao on heaven's behalf.
Remember: the Mother weeps for her children, day and night, in torrents.
When the Dao opens wide and the people grow many, coordination is paramount.
Regard the Dharma-hall as your own household — never speak of weariness.
Respect your fellow practitioners as blood siblings — always in harmony.
Treat the junior students as brothers — instruct them with patience.
All this is because in the Third Period's calamity, the Buddhas shed tears.
For the original people they abandoned their lotus-seats and descended to the Eastern Land.
One by one, untiring of hardship, they search door to door,
hoping the ninety-two hundred million will be gathered and together greet the Mother.
Yet who knew the confused children would be so hard to guide?
Clinging to the red dust, sinking in the bitter sea — truly impossible to teach.
First, the time has not arrived, the affinity not ripe.
Second, heaven has not yet opened the decree of pardon.
The wronged souls can block the path of the worthy and good.
Every encounter seems to meet only snakes and scorpions — the effort feels in vain.
On reflection, it is my own sins and karma, deeply accumulated.
What method can I devise to move the Heavenly Court?
Helpless, I kneel before the spirits and speak plainly in my petition.
For the sake of universal salvation, though I die in humiliation, I will never complain.
Consider always: how much merit does the Buddha-house's wealth represent?
Let it dissolve the accumulated karmic debts of countless kalpas.
If you are careless and act recklessly,
those karmic forces will not let you rest in peace.
Frugality paired with diligence — only then is the work complete.
Only with both can you build the great merit.
Yet some leaders and administrators do not understand the sacred Way.
Violating the ancestral rules, they bring sin upon themselves.
They forget their teacher and their fellow practitioners entirely.
Have they no feeling for Spirit Mountain, where we are all children of one Mother?
Following their moods, flaunting themselves as heroes, acting like tyrants —
they are truly the seeds of karma within the Buddha's gate.
The road to heaven lies open before them, and they willingly refuse it.
Hell has no gate — yet they seek it out and enter of their own accord.
Betraying teacher and friends, destroying the ancestral root — heaven is angered.
Have they forgotten the great vow they took when they entered the Dao?
The Ancestral Spirits observe; the Holy Mother witnesses — nothing is hidden.
The greatest fear: nine generations of ancestors weeping in the underworld courts.
The patriarchs of every generation wrote these rules and declared them plainly.
Your teacher exhausted his heart's blood, instructing with bitter patience.
If you do not follow — is this not defying the teachings?
If you defy the teacher's instructions — is this not destroying the ancestral code?
I say: if you wish to learn great loyalty and great filial piety,
set your resolve to soar to heaven and do not fear hardship or labor.
Accumulate merit widely, cultivate virtue broadly — seek according to your affinity.
Where there is sincerity in the person, there is response in heaven — auspicious signs will come of themselves.
If only you counsel with a sincere heart, all demons will be swept away.
Accumulate a thousand merits, pile up ten thousand virtues — the labor of opening your mouth.
Even if your accumulated sins are mountains of karma and islands of debt,
do not worry. Act rightly — and the ocean of blessings and virtue will overflow.
Accumulate merit and virtue — the more the better!
Sixty thousand years of sins and karma — who knows how deep?
Offset sins with merits; what remains is pure good.
According to their measure, the nine grades of lotus-thrones are assigned, low and high.
Follow these rules, and then establish the teaching elsewhere.
That everyone accumulates merit and virtue, that every person rises high.
Do not fail the Pure Yang Patriarch, who spent so much of his heart.
You and I and all the assembly — we all share in the merit.
Rescue the ninety-two hundred million original children, all reaching the shore together.
The Three Periods complete, universal salvation fulfilled — together attend the Peach Banquet.
The three realms convene, all the Buddhas and realized ones register their names.
According to merit and virtue, enjoy rank and title — your name inscribed for ten thousand ages.
The Imperial Mother, overjoyed, bestows immortal robes and jade sashes of glory.
The Buddhas, delighted, bestow offices and attendants to serve in your place.
Receive the heavenly blessings, numberless springs — wondrous beyond measure.
Follow the Eternal Mother, enjoy eternal peace — boundless and free.
Gatha:
The ancient sages left behind the ferry-boat of salvation.
Heaven and humanity together steer it through the bitter sea.
Let the multitude press forward with fierce courage.
When the Dao is complete — the Land of Bliss, companions of the immortals.
Epilogue: The Nine Rules Crown the Way
The Nine Rules Crown the Way — spanning past and present, their voice resounding far, their movement like sudden thunder. They call the lost to gaze up at the One Thread. They startle the turbid world into admiring the Way and its virtue. They distill the towering green of a thousand scriptures and reveal the vast splendor of ten thousand canons. They gather the hidden beauty of all the teachings and proclaim the distant return of the ancestral masters.
To embody form and exhaust nature, to ascend the hall and enter the chamber, to penetrate the realm of transformation. To manifest spirit and wisdom, to see through heaven and humanity and follow the way of the Emperor. To cast a golden bowl as a vessel of eloquence, a jeweled lotus, white and pure. To hang a jade flask as a banner of righteousness, another heaven-and-earth shining with light. In silent illumination — the azure sky, skin of ice and face of snow. The primordial qi — vast and empty, plain and light, brimming and weightless. Riding the flying dragon, roaming beyond the four seas. Ascending the jade firmament, sharing in the joy of the Great Harmony.
Who peers beyond its hedge? Who sees its scenery? To preserve the spirit and reach the wondrous — this is the Sacred Way before us now. One numinous wonder holds the true mechanism. The ten-direction dharma-realm is complete. Great function manifests — the empty mystery suddenly revealed. Nature-transformation commands all heavens. It opens what preceded the Origin's first sign. It closes what follows the final turning. Both ends embrace yin and yang. Creation nurtures the ten thousand things. Though they appear in splendid variety, the numbers shift without moving a hair. Principle's sovereign power is vast — reaching straight into Wuji, into Nature itself.
Note: Compare "Nine Rules Threading the Way" (道貫九則) with "Nine Rules Crowning the Way" (道冠九則) — the hidden mechanism is stored within the gāthā following each rule.
Sacred Tradition of the Buddhist Teachings
The center of Buddhist teaching. White Sun scripture-training. The teaching of Maitreya. Named: the Sacred Tradition.
The true Dharma gathers in,
Maitreya holds the tray.
Guanyin elucidates the Way —
a special transmission outside the scriptures.
Universal salvation across three realms.
Gongchang Tianran —
the Mother Teacher's golden thread —
all rising together, returning to the source.
The Three Purities are refined,
the Sage-King complete in all.
Representing heaven, governing all things —
the Five Classics and the laws interpreted.
The three vehicles of sacred teaching,
the six perfections practiced and fulfilled.
Illuminate the mind, see the nature —
attain the rank of the Nine Lotuses.
Colophon
The Nine Rules that Thread the Way (道貫九則) is a spirit-writing revelation by the Pure Yang Patriarch — the title by which Yiguandao knows Lü Dongbin, one of the Eight Immortals. Published in 1929 with a preface by Gan Weisan. The text establishes nine fundamental rules for Yiguandao practitioners: on the Eternal Mother and the Three Dragon Flower Assemblies, on the vows of the Buddhas and Saints, on the Gold and Wood Patriarchs, on the four barriers, on proper transmission, on guiding seekers, on harmony, on repentance for those who have fallen, and on merit, virtue, and the final return.
First English translation. A Good Works Translation — translated from Classical Chinese for the Good Work Library by the New Tianmu Anglican Church, 2026. Tulku Huiguang (慧光), Yiguandao Translator. Gospel register.
The translation was produced independently from the Chinese source text. No prior English translation of this text is known to exist. The established Yiguandao terminology of the Good Work Library was maintained throughout.
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Source Text: 純陽道貫九則
Chinese source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二), c52063.htm. Presented here for reference, study, and verification alongside the English translation above.
序
天地間惟道最尊 道在於上 則傳君相 道在於下 則傳師儒 降至末世 俗衣說法 則道在於庶人 斯又天人交接 亘古一奇局 故
諸天神聖鸞垂化 闡發道蘊 喚迷子快登覺路 立定規程 渡眾生返回故鄉 錯非斯時 無有是舉 今觀
純陽祖所著 道貫九則 而益信矣 夫九則者 正合乾元用九之數 固書中所載 發明先天一貫 普渡根由 以為學道得之規矩 修道辦道之章程 闡道佈道之法則 成道了道之靈梯 即如有敗道者 視此即可惺悟 有悖道者 聞此亦可心驚 是規則嚴整 一念之正 榮登天府 一念之差 孽沉地獄 善惡兩途 照然判斷其不爽 不惟救拯於一時 而且垂教於萬世 有裨於世道人心 不綦重哉 余因將是書 翻閱校正 刷印成編 以公諸同好 使修道之士 遵守奉行 戒慎乎不睹不聞之際 安養其無聲無臭之天 則可以超凡入聖 可以成佛作祖 盡在此規則中矣 是序
峕在
民國十八年歲次己巳嘉平月上浣竹溪居士甘偉三序於東邵養性齋
孚佑帝君降鸞垂示道貫九則
祥雲片片走若風 風來一陣到壇中
中心有話誰可吐 吐盡衷腸魯西東 我本
孚佑帝君 奉
母 懿旨 對眾批詳 止
提木筆 望一望 不由我 痛心腸 可憐這各處佛堂 費了許多心血 用了無窮妙方 考男女之信心 不為怎樣 觀乾坤之行持 亦屬平常 若到刦煞降臨 問爾如何躲藏 因勸眾等 聽我一講 捨數十年之色身 修億萬刦之榮光 可為慎得 何用放蕩 況爾我靈山一脈 趁早些朝見親娘 吾言不虛 吾言不狂 乾乾坤坤 靜聽兩傍 垂示九則 以合純陽 爾等奉行 即入佛鄉 哈哈
純陽道貫九則
第一則
第一則說的是老母無皇 為原人時刻刻淚滴胸膛
眼看着大災難不久要降 皇胎子迷紅塵得意洋洋
老皇母本先天無極顥像 子生天丑產地混沌洪荒
到寅會望東土人民不僘 捨九六皇胎子共到下方
奈人心太不古缺少謙讓 命三陽掌三曹冤債清涼
寅至今六萬年心血滾浪 今日憂明日愁人民不昌
好容易大千界治化妥當 到如今要撤毀怎不悲傷
誰知道交午會人心大放 貪嗔癡殺盜淫迷染性王
所以的老皇母恩澤深廣 定三期開普度重救還鄉
自靈山生散了至今未忘 候三會圓滿了纔登蓮邦
第一期是燃燈千里尋訪 男道士女道姑入山修藏
共度了二億人同把岸上 三月望會龍華朝見無皇
第二期是釋迦古洞修養 男和尚女尼姑脫離家鄉
又度了二億人瑤池回往 六月望會龍華得見親娘
第三期是彌勒普度開廣 善男子信女士重整倫常
九二億殘靈子一個不忘 九月望會龍華同證蓮邦
祖祖傳師師授妙法無上 著經典剖倫理修道憑章
時已至命四億一齊下降 命三教佛聖仙個個倒裝
分五行派十地頂天保障 選萬靈取引證共撑慈航
也不用千里求萬里尋訪 祗要你多立功自有昭章
妻為朋子為伴同修同養 功圓滿果成就拔宅還鄉
因此事諸佛祖同助道場 憫九二皇胎子墜落汪洋
早把那先天理辦得妥當 認得清視得明好回故鄉
聖經云知先後則近無上 是父母未生前一點靈光
掃七情除六慾五蘊四相 光灼灼赤灑灑亮亮堂堂
六百足結靈體倒頭換象 乾變離坤變坎失却靈光
一元神竟變成思慮妄想 把三寶盡耗散日漸虧傷
求明師指一貫存心性養 用離火煉坎水復還乾陽
這就是造化功正等無上 奇功滿大丹圓任意翱翔
聖經云明明德就是標榜 多心經觀自在本來性光
玉皇經聖日月照耀明朗 豈比那小旁門盲瞎猖狂
若遵行三聖經成個榜樣 時刻刻抱正宗修煉金剛
庶不負純陽祖慈悲恩廣 這一層有一功品位高強
德不修學不講怎免罪障 不能徙不能改怎挽賢良
難免得皇母悲捎書痛想 又不忠又不孝怎還家鄉
若有那誠心者真功獻上 方免得老無皇吊淚心傷
赴龍華會羣真諸佛旌奬 忠孝男賢良女萬古稱揚
豈不是堯舜世相推揖讓 功德果這三件實實行藏
一子成九祖昇諸真景仰 一家人大合小聚慶一堂
皇母喜按品格勅封奬賞 笑哈哈哈哈笑快樂無疆
偈 道降末法挽皇胎 實穿華夷普渡開
曰 九九還原出苦海 則到瑤階永不來
第二則
第二則說的是三天佛聖 金爐前發洪願要渡殘靈
挽九六皇胎子同歸聖境 方免得老無皇日夜悲聲
自寅會原來子投胎分性 到如今掐指算六萬餘冬
也不知造多少彌天罪重 那冤孽豈讓他騙賬回程
貪口腹殺多少四生物命 亦或是謀財產把人命傾
你殺他他殺你越殺越重 到今日想逃脫萬萬不能
一個個陰曹府嚎啕悲慟 十殿王無奈何表奏天庭
無極母見表文只得悲慟 諸神祇也難免傷心淚傾
只哭的三天佛慈心發動 體皇母加憐憫要救殘靈
一個個願捨身倒裝分性 九九難八一災替兒担承
想從前修大道許多不幸 皇上考官府磨實實難行
閱歷代有幾位真真廢命 提起來不由人雙淚齊傾
誰知道這人心真乃難整 怎奈他貪無厭實在難更
寅至今六萬年迷昧沉重 只知道肥自己那管人傾
有一千想一萬行險徼幸 有了富又想貴終無滿盈
就知道恩愛親名利為重 牽纏拌只等到氣斷喉嚨
一靈魂入陰曹十王擺弄 依法律受滿了發放投生
他言說自有那神仙本性 凡夫子想成仙真乃愚矇
似這等痴愚漢墮落坑井 設其法能勸他認祖歸宗
老皇母憐皇胎遭刧凶猛 每日間靈山上天放悲聲
只哭的兩眼昏咽喉疼痛 忙壞了三天佛眾位神明
急忙忙帶法寶捨身濟眾 領老母鐵面牌苦口叮嚀
常言道一誠心就有感應 自然有原來子把道遵行
誰知道道心微人心太重 雖學道也不過掛個虛名
一天天不燒香經也不誦 且慢說結大丹遵訣修行
願不答這大道那有感應 經不誦這冤孽怎能消清
坐不打這三寶怎能結定 冤不消孽不除終久落坑
古人云道高尺魔高丈等 中庸云無至德至道不凝
陰陽考順逆磨奇怪種種 甚至於孽入竅就要橫行
或開齋或破戒誓願犯淨 或欺師或滅祖天榜除名
且慢說成大道超凡入聖 反連累九玄祖痛哭幽冥
老無皇在靈山雲城望等 觀此景怎免得慈心不寧
從今後曉諭您乾坤眾領 總要守祖祖傳師師規程
把三皈合五戒總要嚴整 四時香答願懺罪過消清
忙偷閒勤誦經冤孽滅淨 精神神煉成寶纔有據憑
至善地靈臺穴真真靈應 仰彌高鑽彌堅欲罷不能
九節工有次序層層動靜 結一粒大還丹任意飛騰
超三界離五行免了尅懲 躲三災避八難不受懼驚
功圓滿果成就龍華早慶 天地人三曹官答對文憑
依功德定品級高下不等 享清福萬萬載永不投東
偈 前為生死遊名山 山水蹅盡無宗玄
曰 玄蒙慈悲親指點 點破大道在眼前
第三則
第三則說的是金木二老 都只為皇胎子投生東郊
普天下掌大道辛苦難表 開普度把舵艄勤力難描
聞誹謗與羞辱無煩無惱 歷寒暑經風霜無傲無驕
遭風波躭驚恐無暴無燥 承考懲受顛連無怨無憢
著綱常剖倫禮闡明聖道 註經典破玄微解透瓊瑤
開天道闡人道貫通三教 纂條規立箴銘整理舵艄
講天文講地理講明一竅 講八卦講五行講明象爻
講天律講地到講明果報 講考懲講魔難講明墮超
歷年來出書帖明明訴告 收圓事大天機朗朗指昭
正與邪妖怪精屢屢開導 道與魔孽冤仇層層教調
近面訴遠諭示心苦難表 提起來頂災刦令人悲嚎
奈原人孽深重災難未了 天數改月令催時機怎逃
或水火或瘟疫又或賊盜 又或是饑與饉考人墮超
多立功廣培德亦可免饒 若不然生退悔必無下梢
度人舟撑苦海舵艄緊抱 縱凶灘與惡水誰敢停篙
戰競競畏慈航攏岸不早 又恐怕落一個皇胎英豪
叮頂保引證恩舵艄掌好 囑萬靈舟既開着實撑篙
要體貼老無皇盼兒不到 要體貼金木公救世心焦
依祖規不妄為諸佛暗保 遵師訓不違悖菩薩默調
先正己後正人此法最妙 以身教為言教其度最高
靜度己動度人動靜玄妙 成得己成得人算得英豪
沖天志猛勇心常久纔好 切莫要半途廢人己全抛
凡修道把忠孝常常體道 要體母思皇胎珠淚嚎啕
若改念金爐願不能得了 願不了躲不脫輪迴煎熬
曾夫子他一生得此玄妙 臨終時示小子謹遵這條
前有車後有轍車行舊道 方不負金木老慈心悴操
三期時開普度赤心難表 一層層一步步都有規條
三元條十六規明明訴告 遵者超違者墮決無溷淆
講大道講考魔修身要妙 講綱常講倫禮齊家規條
講山妖講水怪冤緣相報 講收圓講普度邪正分消
講栽培講德行修行機巧 講陰陽講抽添煉丹根苗
講世俗講人情人道捷要 講齋戒講沐浴天道含包
行道者依此條磨難必少 功必圓果要滿德備高超
回金闕見老母哈哈大笑 超九玄拔七祖同登天曹
講道者依此條自有吉兆 又無風又無浪又無愁憔
眾賢良亦從此行為踴躍 功早成果早就早赴蟠桃
坐禪者依此條早開玄竅 三花聚五氣凝眾星拱朝
大還丹早結就候母選詔 脫凡體證金身快樂逍遙
赴龍華會諸真三曹同到 恭喜你上品蓮何等貴高
不枉你投明師得授至道 不枉你下苦口層層教調
偈 一貫大道度群 迷迷人不識上天梯
曰 梯分九等真妙 理理透玄機世含一
第四則
第四則是說的萬靈佛子 為皇胎迷東土不知回西
歷年來跋涉辛未灰心意 更有那艱難苦難叙難提
丟父母離家園又捨兒女 披星月受風霜寒暑渴饑
只要有好賢良遠近亦去 也不論路窄狹危險高低
提起來山川間崎嘔難比 跋一山涉一水胆戰心提
懸着心吊着胆兩不接氣 甚至於肩研破腳打爛皮
這就是跋涉辛一言難叙 提起來艱難苦聲聲嘆息
遇風波遭考懲何人頂替 還有那受誹謗羞辱慘悽
似如此亦不敢怨天恨地 怨自己六萬年冤孽累積
這都是體老母思念兒女 在靈山日日哭夜夜悲啼
無奈何駕寶筏各處曉諭 到處訪到處問九二踪跡
倘若是有一人略知我意 恨不能把肺腑盡付與伊
是原人遇大道精細伶俐 見而知聞而明無猜無疑
是異類不喜愛大道規矩 又或是自暴棄或言稀奇
誰知道四大關酒色財氣 奈九二貪無厭那有出期
六萬年迷本性昧了天理 怎能夠勸化他實實遵依
行道人也不免酒色財氣 出從違分超墮此內思疑
大半是未看破先天道理 你靜坐且聽我對你所提
雖然是不飲酒美味更喜 既修行要檢點惜福為宜
為甚麼心只想潤身肥己 孔子云飯蔬食飲水可依
雖然是不貪色華美更喜 既修行要古雅素樸為宜
為甚麼心只想新鮮奇美 豈不聞未足議而恥惡衣
雖然是不貪財只想利己 既修行要節儉立功為宜
為甚麼心只想巧算巧取 豈不思富不義浮雲幾希
雖然是不鬪氣還爭閑事 既修行要忍辱謙讓為宜
為甚麼心只想嗔恨妒嫉 曾不記和為貴斯為美兮
此修行只貪圖虛名掛記 誰知道不實行干犯天律
豈不知洪誓願親自口許 難道說巡查神與爾娛戲
純陽祖加憐憫條規曉諭 示修行眾乾坤細聽端的
時刻刻要七返九還實體 准許你證佛果得步雲梯
七離火要廻光返照正地 九乾金在海底火逼金離
還原到離中虛復為本體 要行住與坐臥謹謹遵依
這就是坎中男去尋淑女 這就是七月七鵲橋佳期
這就是鳶飛天魚躍海底 這就是君子道夫婦之機
人身中到還有一層天地 乾坤交坎離合百脈聚積
六六宮都是春無窮樂趣 勝過那極樂國洞天福基
凡行道都該要遵規依矩 方能夠列仙班位證菩提
能如此你師長才不憂氣 亦免得老無皇日夜悲啼
為大道捨身命家業丟去 不辭勞不畏苦不懼高低
實指望赴龍華了母心意 令人人遵規矩個個回西
偈 人被酒色財氣纏 墨染衣服繞身邊
曰 自志沖天速解散 文憑准許上瑤天
第五則
第五則是說的道塲開闡 地寬闊佛緣廣須多良賢
道雖利要防害謹遵理辦 倘一步有失錯罪過怎担
有一等不明道專講刼難 又或言末刼年性命難全
亦或是因緣利粗心大胆 這就是利中害起禍根源
或者是勸化人不講至善 專講究某刼運就在眼前
至某年刼不應家業失散 一齊都敗了道口出不堪
豈不知大千界無邊無岸 分地勢降災難輪流循環
或者是因道開執意弗轉 每日間不謹慎帶過招愆
又或是因貪多失了檢點 開示人不訪問來由根原
如其人有陰惡倫常缺欠 又或是先祖上殺生結冤
他也來求大道誠心一念 開示他豈能以久遠誠虔
中庸云無至德難凝一貫 那冤孽必使他造罪招愆
他一人敗了道尚屬小款 最怕是眾乾坤受他牽連
又或是下九流訪求至善 必須要巧遮掩另談別篇
與他交必然是敗道根淺 你想想他與眾怎麼並肩
只因為開的多行為錯亂 又或是不遵規造罪結冤
不檢點怎免得無魔無難 怎免得無風波誹謗謠言
若進了冤孽種上天恨怨 必然的降考懲異種艱難
又或是閑無事來往不斷 令鄰居心生疑必起禍端
又或是會客時紛紛議亂 又或是男共女喜笑交談
乾坤道不避嫌必起禍患 令外人說混雜醜名難担
這都是祖上規禁止要款 遵祖規不妄為自然平安
再莫說勸的多就算大善 必須要考真實方可流傳
遵祖言個個能代天承辦 依師訓人人能學聖學賢
度一個成一個方稱母願 不愧這三期會得遇一番
凡遇緣總要以道德規勸 視其以觀其由察其所安
是佛子聞善言戀戀不散 暗地裏要訪問金木根源
持清齋立香燈跪誦經卷 痛前非立品行修身要言
還要講進道後條條款款 樣樣遵纔與他表奏上天
此乃是祖祖傳誰敢違犯 遵者超違者墮決無移遷
更囑咐功德果小心檢點 你還要立榜樣大眾視觀
眾後學他見你時常勤儉 他自然亦不敢大胆狂言
檢檢行密密為徐徐開展 又無風又無浪又無疑嫌
眾賢良纔能夠猛勇前辦 眾領袖纔能夠掌駕慈船
四億真九二零一日怎挽 三千功八百果一時怎圓
又況且住極樂無疆久遠 沒有個長遠心怎列仙班
既遵行還要你別處勸勉 令人人遵規矩久遠誠虔
庶不負純陽祖慈悲憐念 我和你眾乾坤都有面顏
挽九六皇胎子功圓果滿 龍華會大考塲母子團圓
皇 賜下了喜蟠桃大宴 穿仙衣插金花何等威嚴
偈 傳流一貫度良賢 賢良得之回西天
曰 天人同開無上道 道逢無德切莫傳
第六則
第六則是說的當人引道 總要有愛赤子一片慈心
務須要依規程謹遵祖訓 一樁樁一件件耐煩告陳
第一件父母前總要考順 訓妻子教兒女總要慇懃
或是耕或是讀要安本分 更還要學謙讓和睦鄉鄰
言修者是修飭諸惡除盡 老毛病舊皮氣不要分文
把三畏與九思奉為標準 除不善改良善不負善人
言行者是行持端嚴人品 說正話行正事正己正人
令傍人挑不出奇異過分 天也喜人也愛吉慶降臨
修天道先把那人道來進 人道足天道盈齊家修身
能和光能混俗免人憎恨 中庸云和不流謹記在心
和則和混則混要有分寸 忙偷閑或誦經或讀書文
總要把丹經書熟讀幾本 多誦經纔能夠超度冤魂
六萬年傷牲命口腹過分 仇報仇冤報冤誰讓分文
早把他超度出免設魔陣 西方路無阻隔好見娘親
天地位萬物育各守本分 殺他命肥己身惱怒天心
到如今修一貫何不體論 體天地好生德禍患不侵
當此時三期運原人返本 怎奈他造的罪山高海深
一提起要收圓諸魔不准 故三天立佛規實在嚴森
未進道三層功真真要緊 既進道亦如是要體天心
多立功多培德挽回刦運 這大道纔能夠指日新民
釋氏有大藏經五千餘本 老子有道德經五千餘文
孔子云八歲時小學可進 十五歲就能入大學修身
自初生至十五五千餘煇 故十五六陽足正好修身
一藏經五千四就此言論 並非是信口言妄揑虛文
十五歲乾陽滿十六要損 滿之極就溢衍順行生人
觀太陰十五圓十六要損 丹經云小天地就是人身
人身中有真靈無虧無損 賢不增愚不減就是元神
落後天元神退識神當任 這就是六陽足午過成陰
本來性只一個那有二品 落後天智識開取名識神
就知道貪無厭忘恩失本 造下罪入地府所以屬陰
要進道先不忙大理當論 這大道不等那小道旁門
先天道少不得立誓方準 或欺師或滅祖五雷分身
惟願請靈祖爺作證詳審 不謹慎豈不是自害自身
不遵規不依矩諸佛不蔭 六萬年那冤孽誰不上門
阻阻隔總要你忘恩失本 墜阿鼻無出期他纔稱心
既進道立誓願隨緣隨分 只要你惡不作眾善存心
依功德大與小受福承任 一世苦一世榮天不負人
既遵行還要你別處宣訓 方不負純陽祖一片婆心
九六齊龍華到三曹同飲 依功果定品級天爵榮身
不枉你得大道小心謹慎 不枉你為大道受盡苦辛
偈 慈心發動憫殘靈 航撑東海救羣生
曰 普勉艄公急摧趕 渡回西天瑤池宮
第七則
第七則是說的同師共祖 行大道棄凡情修煉虛無
就該要掃恨嗔除却嫉妒 這纔算頂天地賢良丈夫
這嫉字是計較他人賢淑 這妒字是蠹害仙人技熟
這恨字是怨恨待人不恕 這嗔字是恕嗔持己不扶
或者是因辦道同在一處 想自己本無才心口不服
又或是奉上人慇懃扶助 想自己本怠慢必起機謀
或者是自己過不認錯處 還憎嫌是他人不會遮糊
或者是他人錯只怕掩住 眾人滅他自興纔是心腹
這都是假修行竟圖名目 又好高又好勝又愛敬服
仗自勢倚自是巧遮巧護 那知道虛空中暗有神覩
既有才就該要遵師調度 或開荒或辦道有規有模
要辦到大收圓纔滿腸肚 赴龍華何愁不人人拱扶
自覺着才智大都不勝吾 誰知道人不歸即神不扶
這種病不早改空自吃苦 最怕的招陰魔更加糊塗
修行人最宜着寬腸大肚 要同心與同德同相助扶
切不可持強橫把人欺侮 又不可受奉承職分貪圖
汎愛眾而親仁聖人所著 成人美助人功神喜人服
修人道還要有這樣好處 何況這修天道凡情不如
就如此去辦道同在一路 偶遇見同事人好言相扶
總教他守規矩聽師之囑 又顯見大道重又顯同腹
昔日有聞過喜由也子路 夏禹王拜善言永存聖書
古聖賢尚且是這樣忍辱 何況這後學輩孽重之徒
古人言道難得難脫地府 細思想這輪迴怎麼得出
幸遇着上天爺大開普渡 想上天海深恩如何報復
又況且三期任珍重難訴 接九二原來子同歸故廬
無真功與實德怎能保住 承空任見老母怎担罪徒
都不勝為眾生隨緣輔助 一分功一分果天不辜負
你若是加猛勇功歸實處 赴龍華濟眾生奪得頂祿
自誇詐人虛輔貪心透露 人視己如見肺焉能隱伏
況上人取領袖以功為主 同是他後學輩有何親疎
咱都是靈山上共同一母 又何必分人我爭強論輸
今有緣得正位毛病宜除 身輕快纔能夠認祖歸廬
自靈山分了性流浪東土 生而死死而生返返覆覆
好容易纔遇着三期普渡 我豈肯自暴棄自尋鳴呼
論清福本無窮一言難吐 辭了母六萬年指日纔覩
一家人團圓會極樂永住 方免得老皇母日夜慟哭
既遵行還要你宣講別處 令人人遵規矩個個依模
庶不負純陽祖這片辛苦 你與我眾乾坤都有美祿
龍華會考功果上等上戶 上天爺賜執事左右侍扶
一個個聽調選陞降由母 真快活萬萬載豈不樂乎
偈 皮氣毛病實難脫 兌卦謙讓要記着
曰 目下就是三期到 力行不怠出娑婆
第八則
第八則是說的敗道眾友 提起來不由人痛加悲愁
此時節龍華近速速回首 如不然臨塲時哭斷咽喉
論起來敗道的這些孽垢 一言而表不出大概尋搜
或逞才或驕傲或貪領袖 或畏考或破戒或把魔投
這都是詭詐人大理不透 全不思得真道還要真修
全不思古之人大道怎受 全不思今三期普度根由
這大道自古來稀聞罕有 得之成聞之昇永伴仙儔
一子成九祖昇決言無謬 無真功與實德怎步青樓
六萬年冤孽賬門前等候 或性命或錢財或是忿仇
不立功不培德不求赦宥 那冤魔他豈肯讓你乘舟
洪誓願在神前親口許就 老上天豈容他霸道橫修
官憑印私憑文修道誓守 有差錯照誓報雷誅獄囚
標了名抽了丁天地赦宥 九玄祖天地門候你西遊
破了戒敗了道重加罪咎 九玄祖復陰司晝夜淚流
有一個成道的一方領袖 有一個敗道的一方寇讐
做壞了佛標榜罪為魁首 無智人照樣學普渡怎收
此時節老上蒼施恩實厚 破了戒再復戒加工增修
多立功多培德消解罪咎 好把你敗道罪一概清鈎
只要他改前非大理認透 割恩愛斷牽纒慇懃加修
也可以赴龍華與祖上壽 也可以回極樂解母憂愁
領恩者再破戒誓願更厚 如舟行江心中打破船頭
那破船攏了岸古來少有 若再去開示人玷辱羣流
說此話真不知天高地厚 難道說虛空中無有神糾
心即神神即心覺世經有 最怕的照誓報眼落雷收
無故的破了戒慚愧醜陋 千後悔萬後悔悔之不周
無奈何求先生申文上奏 再如此願墜在阿鼻獄囚
諸佛祖看他的悔過心就 纔把他破戒罪一筆清鈎
你總要多培植好好保守 如不改即墜在地獄幽囚
上天爺他豈肯與人同鬪 他豈能無憐憫這樣短糾
善有盈惡有滿那論速久 難道說你不知五雷根由
這五雷落紅塵五行造就 或水淹或火焚或金破頭
又或是遭壁壓凶木壞首 又或是生怪病纏綿不休
天律嚴你就該趁早回首 莫到那臨塲時哭破咽喉
已犯者急速改未犯謹守 遵祖規不妄為快樂悠悠
既遵行還要你別處講究 令人人遵規矩個個加修
庶不負純陽祖循循善誘 你與我眾乾坤都有來由
宣講的修道人全無敗露 原來子歸極樂普渡圓收
老蒼皇念起你宣講苦口 必然的奬賞你上品仙儔
朝金闕謁無皇大開赦宥 賞仙衣賜綬帶任意玩遊
超九玄拔七祖無疆福壽 也不枉來東土走這一週
偈 洪願原來是文憑 憑證失落怎回程
曰 程阻多因妖魔怪 怪怕行人道德洪
第九則
第九則是說的一貫大道 要咱們辦道人和合同僚
切不可為功果彼此爭討 要知道是靈山一母同胞
要您等立志向穩抱大道 體學的古聖賢纔能高超
人難捨我能捨身命不要 人難行我能行行得頂高
就如那初學道不畏魔考 千魔考萬魔煉守定一爻
任人毀任人謗任人恥笑 放下了鐵面皮立志堅牢
既得了這大道中庸之妙 就該要積陰德培養靈苗
或捨財或捨身替天闡道 要知道母為兒日夜嚎啕
道開洪人寬廣調度至要 視道場如家務莫言受勞
敬道友如同胞總要和好 待後學如兄弟耐煩教調
為的是三期刧諸佛淚吊 為原人捨蓮位投下東郊
一個個不辭苦挨門尋找 願九二早齊備同把母朝
誰知道眾迷子不易勸導 貪紅塵墜苦海實難指教
一來是時不至緣分不到 二還是上天爺未開赦條
那冤魂能阻塞賢良路道 總遇見是蛇蝎未免徒勞
細思想還是我罪孽深造 生甚法纔可以感格天曹
無奈何跪神前直言上表 為普渡縱屈死決無怨條
常思想佛家錢功德多少 消解那累刧的冤孽凶豪
你若是不檢點妄為胡鬧 那冤孽他豈能讓你逍遙
有了儉再有勤纔是全好 能如此方可以建大功勞
乃有等領辦者不明聖道 違背了祖家規自把罪招
把師尊與道友一概忘了 怎不體靈山上一母同胞
任性情逞英雄橫行霸道 真正是佛門中孽種根苗
現放着天堂路甘心不要 那地獄本無門專意自招
欺師友滅祖根上天怒惱 曾不記進道時洪願昭昭
靈祖察聖母鑒那有虛渺 最怕的九玄祖痛哭陰曹
歷代祖著規則明明訴告 汝師尊費心血苦口教調
不遵行豈不是違悖訓教 違師訓豈不是滅祖規條
依我說要想學大忠大孝 要立起沖天志莫畏苦勞
多立功多培德憑緣尋找 人有誠天有應自有吉爻
只要你誠心勸諸魔盡掃 積千功累萬德開口之勞
那怕他累刧的罪山孽島 不須愁不妄為福海德滔
積功德不怕他愈多愈妙 六萬年那罪孽深淺誰曉
以功數抵罪數餘下是好 依多少分九品蓮台低高
既遵行還要你別處設教 令人人積功德個個高超
庶不負純陽祖費心不少 你與我眾乾坤都有功勞
挽九二原來子佊岸同到 三期圓普渡滿共赴蟠桃
會三曹諸佛真都來掛號 依功德享爵位萬古名標
皇母喜賞仙衣綬帶榮耀 諸佛樂賜執事侍奉代勞
受天祿不計春無疆玄妙 隨老母享安樂無限逍遙
偈 先聖遺留渡世舟 天人同駕苦海遊
曰 大眾努力加猛勇 道成極樂伴仙儔
道冠九則 古今範圍 聲宏名遠 動若迅雷 喚迷途仰瞻一貫 警濁寰羨慕道德 洩千經之聳翠 闡萬典之宏恢 集羣教之袐美
倡宗師之悠歸 踐形盡性 升堂入室通化境 應現神知 洞徹天人順帝則 鑄金鉢為辭泙 定生寶蓮潔白清 懸玉壺為義崇 別有乾坤現光明 寂照兮碧落 冰肌雪容 元炁兮沖虛 素淡盈輕 駕飛龍遨遊乎四海以外 登瓊霄共樂夫大同之雍 孰窺其藩 誰見其景 存神達妙 當前聖宗 一靈妙有真機 十方法界圓滿 大用顯彰頓空玄 性化統御諸天 闢元始之未兆 闔貞終之弗完 兩頭包羅陰陽 造化資育萬端 雖是森麗雜撰 數變絲毫不遷 理之主宰威廓 直造無極自然
參 道貫九則 最後用 道冠九則
考 弦外妙機 盡藏各則後之偈曰
佛教聖宗（佛教中心 白陽經訓 彌勒教義 稱名聖宗）
正法收圓 彌勒掌盤 觀音闡道 教外別傳
三曹普渡 弓長天然 師母金線 齊起歸源
三清修煉 聖王兼全 代天理物 五典律詮
三乘聖教 六度行圓 明心見性 位證九蓮
Source Colophon
Chinese source text from taolibrary.com (善書圖書館, "Goodness Books Library"), Category 52 (一貫道經典二), file c52063.htm. The site states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate."
The text was originally published in 1929, in the 18th year of the Republic of China (民國十八年), with a preface by Gan Weisan (甘偉三). The spirit-writing revelation is attributed to the Fuyou Dijun (孚佑帝君), the Daoist title of Lü Dongbin (呂洞賓), the Pure Yang Patriarch.
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