認理歸真
Recognizing Principle, Returning to Truth (認理歸真, Rèn Lǐ Guī Zhēn) is a Yiguandao (一貫道) catechism — a systematic introduction to the tradition's beliefs, practices, and cosmology in eighteen chapters. The title contains the essence of the Yiguandao path: recognize the true principle (理, lǐ — the cosmic principle from which all things arise) and return to the truth (真, zhēn — the authentic, the original, the real). This is the journey from ignorance to awakening, from the mortal world back to the Realm of Principle.
The text covers the full arc of Yiguandao teaching: what the Dao is; how it differs from religion; why human beings must seek it; the four great difficulties of obtaining it; its practical benefits; the three cosmic periods; the lineage of transmission from Fuxi through the Chan patriarchs to Zhang Tianran; why the Dao is transmitted in secret; the practice of cultivation; the establishment of virtue; the difference between sage and ordinary; the fulfillment of merit; and the path of perseverance. Each chapter ends with a verse (詩) that condenses the teaching into memorable couplets.
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." A bilingual Chinese-English edition exists on the source site; this translation was independently derived from the Chinese. First English translation in the Good Work Library. A Good Works Translation by the New Tianmu Anglican Church, 2026. Gospel register.
1. What Is the Dao?
This Dao is simply our original nature. Confucianism calls it the conscience. Buddhism calls it the diamond, or the bodhi-mind. Daoism calls it the gate of life and death, or the valley spirit. In a word, it is the principle of our nature. The names differ, but the reality is one.
This original nature comes from the Realm of Principle in the Infinite. In heaven it is called principle; it is also called the Heavenly Mandate. When it is bestowed upon a person, it is called our nature — or the Dao-mind, or the conscience. To follow this nature in all that we do — that is called the Dao. Thus the Doctrine of the Mean says: "What Heaven has decreed is called the nature; to follow the nature is called the Dao."
This nature has no form and no image. It has no sound and no scent. It is not born and does not die. It neither increases nor decreases. It seems empty yet is not empty. It seems to exist yet does not exist as things exist. No brush can paint it. No tongue can describe it. This is the true substance of the Great Dao. Its substance is without form — yet within this formlessness is the wondrous reality of truth, not the false appearance of sound and color in the dusty world. The Dao De Jing says: "The Dao that can be spoken is not the eternal Dao; the name that can be named is not the eternal name."
Laozi said: "The nameless is the beginning of heaven and earth" — symbolized by the circle. "The named is the mother of all things" — symbolized by the one. The Dao is too great for any name; we force it into the word "Dao." The Dao is too vast for any shape; we force it into the shape of a circle. The circle is the still image of the one — a single sphere of empty principle, the Dao in its wholeness. The one is the moving image of the circle — the original unity scattered into ten thousand particulars, the Dao in its function. When the circle moves, the one is born. When the one contracts, it becomes a point. The circle, the one, and the point are really just expansion and contraction, stillness and motion, changing without end. "Released, it fills the six directions" — this is the one. "Gathered, it hides in the secret place" — this is the point. So great that nothing is outside it, so small that nothing is inside it — it embraces heaven and earth, enfolds all things, and is the sovereign of all spirits.
Therefore it is said: "Though heaven and earth are vast, without this wondrous Dao they cannot come to be. Though humans and creatures are spiritual, without this Dao they cannot have life." From this we know: the Dao is principle; principle is the nature; the nature is the conscience; the conscience is the Buddha; the Buddha-nature is our original face.
This wondrous Dao of principle and nature — everyone has it. Yet everyone has it without knowing they have it. They use it every day without realizing it. They abandon the root and chase the branches, and so the Dao grows dark. Therefore it is said: "Those who know this Dao can return to the root and source, becoming immortals and Buddhas. Those who are lost to this Dao fall into the suffering of reincarnation and become shades of the dead."
This Dao is the one true path back to the Pre-Heaven. This nature is the only-begotten child of the Supreme Lord on High. This conscience is what it means to act from one's true nature — the Dao-mind itself.
Verse:
The Great Dao has no form, no image —
One great road that reaches Heaven's court.
See through to the Dao's true substance —
The path of awakening home lies before your eyes.
No sound, no scent — its work is supreme.
No birth, no death — its principle is complete.
Let the true and luminous virtue-nature shine forth —
On Heaven's behalf, proclaim and transform all toward the good.
2. The Difference Between Dao and Teaching
The Dao is the original substance of principle and nature — the true principle of the Infinite, bestowed upon people as their nature. This nature-principle is our heavenly root, the great source of life and destiny. As we came by this way, so must we return by this way. It is the one true path of life and death, the most sacred secret of all ages — the "true transmission of nature-principle," the treasure of mouth-to-mouth, heart-to-heart transmission. Unless one has received the Heavenly Mandate of the Supreme Lord on High and been commissioned to transmit the Dao in this era, no immortal, no Buddha, no sage would dare to transmit it carelessly or leak the wondrous secret of this nature-principle true Dao.
The true scripture is not written on paper. The Four Books and Five Classics of Confucianism, the Diamond Sutra of Buddhism, the five thousand words of Laozi's Dao De Jing, the Classic of Purity and Stillness, the Yellow Court Scripture — everywhere these conceal proof of the Dao's true secret, but they cannot openly reveal it. Their words say one thing; their meaning points elsewhere. Without an illuminated teacher who has received the Mandate to give the true transmission, to open the wondrous gate and reveal the mystery of truth — no matter how great a scholar you may be, you cannot discover the secret. This subtle, this precious: that is the true face of the Dao.
Teaching is the outer work of the Dao — the ten thousand methods, ten thousand practices, and ten thousand disciplines that arise from the Dao to educate the people. Teaching is the function of the Dao. The Dao is the substance; teaching is the function. The roots of a tree are the Dao; the branches and leaves are the teaching. Therefore it is said: the five teachings share one source, one principle.
Buddhism says: illuminate the mind, see the nature — ten thousand methods return to the one. Daoism says: cultivate the mind, refine the nature — embrace the origin, hold to the one. Confucianism says: preserve the mind, nourish the nature — hold to the center, thread the one. Christianity says: wash the mind, transform the nature — pray in silence, draw near to the one. Islam says: strengthen the mind, settle the nature — return to purity, go back to the one. The origin and purpose of all five teachings is the same. What is this "one"? It is the singular, incomparable truth — the Heavenly Dao.
All things, all categories, all numbers cannot depart from the one. Depart from the one and nothing can be accomplished. The one is the Dao — the constant, unchanging truth. Confucius said: "My Dao is threaded through by one."
Teaching is the accumulation of virtue and practice of good, the cultivation of mind and nourishment of nature — building the foundation for someday entering the Dao. Thus it is said: "The cultivation of the Dao is called teaching." Teaching belongs to the exoteric path within each religion: ordinary instruction that leads people to refine mind and nature, to refrain from all evil and practice all good, so that their hearts do not turn to wickedness. It makes a person good for one lifetime and prepares them for the blessings of the next. What it teaches is equal principle — anyone can know it, anyone can join. This is what Buddhism calls "the gate of equality."
Everything clearly written in the scriptures, everything that anyone can easily understand — that belongs to the equal teaching. But hidden within the scriptures are secrets, wondrous mysteries where the words seem to say one thing while the meaning points elsewhere. Without the true transmission from an illuminated teacher, without obtaining the supreme correct Dharma, no matter how clever you are, you cannot know the secret. Zigong said: "The Master's literary writings can be heard" — that is teaching. "The Master's words on nature and the Heavenly Dao cannot be heard" — that is the Dao. This is the difference between Dao and teaching.
Teaching is always present. The Dao descends only at the appointed time. The Dao is sometimes hidden, sometimes manifest. When the Dao is hidden, even the most brilliant talent in the world, even one learned in all ages with a library of five carts, cannot obtain the true Dao — because the Dao descends only at the appointed time and is transmitted only through the appointed person. Calamity comes, and with it comes the Dao. Teaching is always present: when the Dao is not descending, teaching still exists; when the Dao is descending, teaching still exists. Because teaching is the foundation for entering the Dao, the Dao does not leave teaching and teaching does not leave the Dao. If the Dao left teaching, the Dao's doorstep would be empty enough for sparrows to roost. If teaching left the Dao, it would become a deviant path, no longer a true teaching.
What, then, is the difference in their effects?
The Dao can deliver you from life and death, free you from reincarnation, return you to the root and source in the Realm of Principle, help you escape disaster, dissolve karmic debts, erase offenses, change your destiny, and carry you out of the sea of suffering. It has inconceivable wonders. Therefore it is said: "In heaven above and earth below, the Dao alone is supreme" — and these are not empty words.
Teaching is the method for navigating this world, the model for human conduct, the way to refine mind and nourish nature, the standard for living among others, the pillar of family and nation, the vessel for nurturing worldly virtue. It teaches people to turn from evil toward good, to follow rules and stay on the path, to become upright citizens and enjoy the blessings of future lives. It lays the foundation for someday transcending the world and entering the Dao. Teaching, too, cannot be absent for a single day.
This is the difference in effect between Dao and teaching. Therefore, whatever religion you follow, once you understand that the Dao is the root of all teaching and that teaching is the foundation for entering the Dao, you must open your wisdom, take one more step, and seek the Dao — to understand the Buddha-nature, to know where life comes from and where death leads. This is the Great Vehicle. Only then does your daily cultivation have a purpose.
The Heavenly Dao is like the ocean — vast, deep, and wide. It does not refuse any river, large or small, clean or muddy. All enter the sea, and by a wondrous method all are clarified and become one taste. Now, in the Third Period of the end-times, the Heavenly Dao is openly transmitted in the world. It does not discriminate by religion or race, by wealth or poverty. All may seek the Great Dao and receive the transmission of the place where ten thousand methods return to one, the place of stillness and rest.
Good men and women — set your resolve, do not be ashamed to ask those above you, and press forward!
Verse:
The Great Dao is openly transmitted in the world —
Quickly visit an illuminated teacher and seek the Dao.
If you do not deeply investigate the principle of return to the origin,
When impermanence arrives, there will be no road home.
3. The Relationship Between Dao and People
The Dao is principle. In heaven it is called heavenly principle; in people it is called original nature, conscience, nature-principle. Not for a single moment can one be separated from this Dao. To separate from the Dao is to pull up the root and block the source — one's very life is lost.
Why? Because this true Dao of nature-principle is the heavenly root of all spirits, the living source of destiny, the foundation of all beings. If you pull up the root and cut off the source, the root is severed — can the branches still flourish? Can we still speak of life?
Thousands of years ago, the Doctrine of the Mean already confirmed this: "The Dao — one cannot depart from it for a single instant. That which can be departed from is not the Dao."
Therefore it is said: the Dao is principle, the path that all must walk. A person who follows the Dao is like a train on its tracks, a ship on the water, an airplane in the air. If the train leaves its tracks, the ship leaves the water, the airplane leaves the air — danger multiplies. If a person leaves the Dao, in this world they face the punishment of law; in the realm of shadows they face the judgment of King Yama. They fall into reincarnation — the four births and six paths, turning without rest, the sea of suffering without shore.
Therefore: wherever human life exists, the Dao and virtue must be established. Without the Dao and virtue, there can be no survival. This much is certain.
The Dao and virtue are not things learned from outside. They need not be sought elsewhere. They are the inherent possession of every person. The Dao is the substance of our nature. Virtue is the function of our nature. The Dao is our original face. Virtue is our natural conduct. If we could simply follow our nature's spontaneous way, there would be no need for fine words about "cultivating the Dao" or "establishing virtue" — it would all just be ordinary, unremarkable human living.
Our nature itself is the law of the Dao and virtue, and no one can escape it. Since the nature is Dao and virtue, then the conscience is naturally also Dao and virtue. Everyone says they have a conscience. If you have a conscience, then you must unconditionally practice Dao and virtue. If you admit you are a being with a spiritual nature, you cannot deny that you have a conscience. If you have a conscience, you cannot deny the Dao and virtue. The spiritual nature cannot be separated for a moment; the conscience cannot be absent for a moment — so the Dao and virtue cannot be set aside for a moment either.
The Dao and virtue are the essential elements of human survival. They constantly manifest in walking, standing, sitting, and lying down, and they hide within clothing, food, shelter, and travel. Without our noticing, they become the natural law of a proper life. The Dao and virtue are things we are born with, shared equally by all — nothing strange, nothing unusual, nothing difficult. One simply needs to understand the Great Dao.
Confucius said: "The noble one guards the Dao even unto death." "The noble one worries about the Dao, not about poverty." "The noble one delights in the Dao." Zengzi, having grasped it, was "vigilant and cautious, examining himself three times daily." Yan Hui, having grasped it, "held it to his breast and never let go for his whole life."
From this we can see that the Dao and people are intimately connected. How sad that the world ignores this! Confucius sighed: "Who can go out without using the door? Why does no one use this Dao?"
Verse:
The Great Dao has always been within you —
The lost seek it outside, not knowing.
The Dao is the spiritual root, the sovereign of the self —
Quickly visit an illuminated teacher and learn the wondrous mystery.
4. Why Must We Seek the Dao?
As we have said: the Dao is inherently our own. Virtue springs naturally from within. The Dao is our original nature, the root of our destiny. Since the Dao is our nature, present within us, something everyone already possesses — why must we seek the Dao?
The nature has been bestowed in every human spirit. Though it is within us, its coming and going have no visible form; its arrival and departure have no audible sound. Everyone uses it daily without knowing it; everyone has it without knowing they have it. Especially since we descended into the world sixty thousand years ago, generation after generation we have spent our lives scheming in the arena of wine, lust, wealth, and anger, or exhausting our spirits in the pursuit of fame, profit, and attachment. To satisfy our desires, we act from the blood-heart: our vital essence scatters, the Dao and virtue go unspoken, the temperament grows coarse and violent, greed and arrogance run wild, cunning and deception exhaust our strength. The mind grows ever more disordered.
And so the nature-principle of the wondrous Dao — the Dao-mind — is sealed behind desire and locked behind emotion. Throughout life we remain as if in a dream: half sleeping, half waking. We mistake the ocean of karma for a river of love. We take hell for a garden of pleasure, lingering and forgetting to return. We regard heaven as nothing and the dusty world as our true home. We take the real for the false and the false for the real. Generation after generation we live as if in a drunken land, believing it is real. This is what it means to say: "The original mind is lost."
Mencius grieved for the world when he said: "When a person's chickens and dogs run away, they know to search for them. But when the mind runs away, they do not know to search. How sad!"
This nature, this Dao, this conscience — everyone has it, but no one knows they have it, and so they lose it without seeking it back. From that point on, the true mind wanders like a sheep lost at a crossroads, and no one knows where to look. Eventually they mistake the thief for the father — they take the blood-heart for the original mind, letting it run unchecked, doing whatever it pleases without restraint. Day after day they create offenses and attract calamity, tying karmic debts that the wheel of reincarnation cannot settle.
Human hearts grow ever less ancient. The Dao and virtue collapse. An unprecedented catastrophe is born from this.
From now on, all people live seeking survival in the sea of suffering, seeking death on the road to hell. The original true path by which they came has been forgotten — no one inquires about it any longer. This true path grows choked with thorns and weeds. The gate of heaven's paradise becomes empty enough for sparrows to roost.
Mencius described it: "A path through the mountains, if used constantly, becomes a road. But if unused for a time, weeds choke it shut." That is exactly what has happened.
Because the original mind is lost and the true path is blocked with thorns, there is no way to recover the Dao-mind of our nature on our own. This is why we must seek the Dao. This is why we must cultivate the Dao.
To seek the Dao is to search for the lost mind — our own lost treasure — and find the place of supreme goodness, which is to find our true self. To cultivate the Dao is to repair and reopen this path. Without seeking the Dao, we cannot understand where the original mind came from or where it rests. We cannot know why it was lost or where it is imprisoned. Once we seek the Dao, we find the foundation for cultivation and the direction for establishing virtue. Therefore, seeking the Dao must always come first.
By seeking and cultivating the Dao, we can rescue the original mind, return to the homeland of the Ultimate Bliss, and allow our true sovereign — the spiritual nature — to see the light of day once more, to bow before the Eternal Mother and rejoice at the Dragon Flower Assembly. How magnificent that would be!
But this Heavenly Dao — without the Heavenly Mandate of the Eternal Mother, specially descending the true Dao and commissioning an illuminated teacher to transmit the "true transmission of nature-principle," to open the wondrous gate and reveal the heart-seal Dharma kept secret since ancient times — even if you were wiser than Yan Hui and Minzi, cleverer than Fan Zeng, you could never find the source of this Dao: the Mysterious Pass, the place of supreme goodness.
From this we know: the Dao is principle, principle is nature, the Dao is the conscience, the conscience is the Buddha. To transcend life and death, to escape reincarnation, to avoid disaster, to become Buddha, sage, or immortal — all depends on this Dao. The Dao's preciousness needs no explanation.
This is why Shakyamuni did not cling to his royal inheritance but entered the mountains to cultivate the Dao. This is why Miaoshan did not covet her princess's splendor but left home to seek the Dao. Xuanyuan, the Yellow Emperor, bowed to seventy-two teachers. Confucius sought instruction from Laozi. Shenguang stood in the snow at Shaolin and cut off his arm to show his sincerity.
All the ancient sages who renounced the world, abandoned wife and children, and endured decades of bitter practice — every one of them did it to obtain this true transmission of nature-principle: the Great Dao.
Verse:
Not knowing where the one returns —
That is why Shenguang bowed to Bodhidharma.
Standing in the snow at Shaolin — for what?
Only to seek the one pointing that escapes King Yama.
And again:
The time has come — the Third Period, the White Sun heaven.
The universal deliverance of the Three Realms — what a blessed affinity.
The illuminated teacher answers the call, running east and west,
Everywhere establishing altars, pointing to the wondrous mystery.
I urge all who have the affinity — wake up quickly!
Seek the Great Dao at once and understand the root and source.
Receive Heaven's Three Secret Treasures —
With sincere cultivation, become sage and worthy.
5. The Four Great Difficulties of Obtaining the Dao
i. A Human Body Is Difficult to Obtain
A human body is hard to obtain. Of all living things, humans are the most spiritual. Our nature depends on this body for its existence; this body depends on our nature for its life. The true cannot be separated from the false; the false cannot be separated from the true — true and false are forged into one. The Heart Sutra says: "Form is not different from emptiness; emptiness is not different from form." We borrow this body to transcend our nature; we borrow the false to cultivate the true. Without this body, our nature has no vessel for transcendence. Without this false form, how could we cultivate what is real? This is why we should cherish this body.
Moreover, if we are not careful in this dusty world and create sin and karmic debts — once those debts grow heavy, we are reborn in the next life as animals. Once a human body is lost, it is nearly impossible to hear the Dao. This is why a human body is hard to obtain.
Verse:
Ten thousand kalpas, a thousand lifetimes — and at last a human birth.
Know that past lives planted the seed for this.
If we do not cross over in this life with this body,
When will we ever cross?
ii. It Is Difficult to Be Born in China
It is difficult to be born in China. The Dao is the most centered and correct, the most good and beautiful — impartial, selfless, without bias. It dwells in Asia — the character for "Asia" (亞) resembles a white cross — the pivot of heaven and earth, the central earth of wuji, the land of supreme goodness at the true center. Since ancient times, our great China has been called the Central Plains, the Middle Kingdom, the Central State, the Glorious Center. "The center is the great root of heaven and earth."
This is because China is situated at the very center of the earth, where a great mountain stands — called Mount Sumeru in ancient times, later called Kunlun, and in Japanese ヒマラヤ山脈 — the highest peak in all the world, called the ridgepole of the earth. The veins of the entire globe all originate from this Kunlun. Above, Kunlun faces the Heavenly River. Its waters flow down through Kunlun, connecting to the Yellow River and the ocean. The Yellow River basin is rich with yellow earth, and the Yellow River's waters are perpetually turbid and yellow. Only when a sage ruler appears in China, or when a sage is about to be born, do the waters clear for a few days as an auspicious sign. The Yellow River, running through Kunlun to the Heavenly River, is proof that China occupies the central earth — the position of yellow.
Since our nation is situated at the very center of heaven and earth, the Most High God, when He created the universe and sent down human spirits and all beings, naturally began from this central point — China. The progress of humanity was indeed earliest in China. The invention of culture and learning was also earliest in China. Every time Heaven sends down the true Dao, it descends in China — the wellspring of morality, the place where the true Dao begins. To seek the true Dao without being born in China would be like climbing a tree to catch a fish. This is why it is difficult to be born in China.
iii. The Three Periods Are Difficult to Encounter
The Three Periods are difficult to encounter. The Three Periods refer to the end-times catastrophe — also called the three suns of opening prosperity, where catastrophe and fortune advance together. This is the turning of the three cosmic eras: the Green Sun, the Red Sun, and the White Sun.
The Dao does not descend except at the appointed time. It is not transmitted except through the appointed person. Just as a critically ill patient must seek medicine, and medicine is taken in response to the illness — so the Dao descends in response to catastrophe. Now the White Sun of the Third Period has come. The three disasters and eight hardships appear all at once. The ninety-nine and eighty-one final moves, the seven-times-seven and forty-nine — day and night can scarcely be told apart in the unprecedented great catastrophe that has arrived. The last day for all spirits and all creatures on earth has come. The danger is beyond anything before. Nothing but the true Dao can save them.
Therefore the Eternal Mother of the Infinite, moved by great compassion, sparing not even Her secret treasures, has specially descended the true Dao on the eve of the final catastrophe to rescue all beings caught in the disasters of the Three Periods. Were it not for the White Sun of the Third Period answering the call, seeking the true Dao would be harder than hard. This is why the Three Periods are difficult to encounter.
iv. The True Dao Is Difficult to Meet
The true Dao is difficult to meet. In the Third Period, the true Dao has descended into the homes of common people, opening the universal deliverance — every person has a share, every soul can receive it. Yet even with this precious opportunity, even though we may have obtained the first three blessings — a human body, birth in China, and encountering the Three Periods — there remains one more difficulty: this fourth, the hardest of all — meeting the true Dao. Truly, "the first three blessings are still easier to obtain; the final gate is where the real difficulty lies."
Look at China today — hundreds of millions of people. The number is vast. The first three blessings are not ungained. And yet those who encounter the true Dao are scarce as morning stars, pitifully few. Why is this?
Because their sins are too deep. Because their karmic debts from past lives are too heavy, and the debt-holders come to disturb the original mind. Because the eight virtues have crumbled. Because wine, lust, wealth, and anger block the apertures. Because fame, profit, kindness, and love entangle the body. Because the root of the Dao has been cut.
Or because in this Third Period's universal deliverance, ten thousand teachings have sprung up at once, and among them are many false teachings and deviant paths — some borrowing the name of the Buddha to mislead the masses, some abandoning the Buddha's rules and wandering astray. The false are everywhere. But the true Dao — the one true Dharma-gate — points directly to the true transmission within the burning house of mortal life. Without the fortune of three lifetimes and the residual virtue of one's ancestors, it is all too easy to fall into side-gates and outer paths, or to sink into mere superstition.
Therefore it is said: "Those who find the root become Buddhas and patriarchs; those who miss the root cultivate blindly." And again: "The hardest thing in the world to obtain is a human body; harder still than a human body is the Dao." Without deep affinity with the Buddha and the sheltering virtue of one's ancestors, the true Dao is truly difficult to encounter.
Verse:
A human body, birth in China — the hardest things to attain.
The true Dao in the Three Periods — harder still to meet.
Now that we have this body and have heard the Great Dao,
We must cultivate soon and transcend soon.
6. What Are the Benefits of Obtaining the Great Dao?
"Dao" means "road" — the correct road home to heaven, back to the root and the homeland. It is not the road of the dusty mortal world. Still less is it the lost road that tumbles into the bitter sea, or the dead-end road that plunges into reincarnation.
Where is this correct road? For the awakened, it is right before their eyes — one step and they transcend directly. For the confused, it is a hundred and eight thousand miles away, and even after ten million rounds of reincarnation they still cannot find it — even after tens of thousands of years they cannot walk this most wondrous and secret road.
In truth, this correct road lies within our own original nature. It comes from the Realm of Principle. In the Realm of Principle it is called the true principle of the Infinite. When bestowed upon a human body, it is called our nature — hence the term "nature-principle." Since it came from that place, it must return to that place. This is the true scripture and correct road that every person must travel in both life and death. This is why it is called "the Dao."
Confucius said: "Who can go out except through the door? Why does no one follow this Dao?" This is exactly what he meant. In other words, it is nothing but seeking to recover the heavenly principle and conscience of our original nature. Mencius said: "The way of learning is nothing else — it is simply seeking for the lost mind."
If we do obtain this true heavenly principle — what good does it bring?
i. We Can Transcend Birth and Settle Death
What does "transcend birth and settle death" mean? It means to rise above yin and yang, leap beyond the five phases, escape reincarnation, and ascend to Ultimate Bliss — freed from the endless cycle of birth and death in the bitter sea, from which ten thousand kalpas of turning cannot deliver us.
Why must we transcend birth and death? Because neither birth nor death is good. Neither the world of the living nor the halls of the dead is a good place to go. Zhuangzi said: "I never wished to be born — yet suddenly I was born into the world. I never wished to die — yet suddenly the time of death arrives." Birth after birth, death after death — true and false cannot be told apart. Wandering through life and death, the bitter sea is boundless.
This is why Shakyamuni abandoned the glory of a royal palace and left home — for the great matter of birth and death. From this we know: the world is not a pleasure-land. Neither birth nor death is good. To be alive in the world of the living is a living hell. To be dead in the realm of the dead is a dead hell. Birth and death alike take place in the hell of the bitter sea. Neither the realm of the living nor the realm of the dead is wholesome ground. Neither the living hell nor the dead hell is a paradise.
Therefore, if we wish to settle the matter of death, we must first settle the matter of life. If we wish to settle life, we must first transcend birth. And if we wish to transcend birth, we must seek the Dao. When we receive the direct pointing of an illuminated teacher, obtain the "true transmission of nature-principle," and receive the divine seal, the Buddha-mark, and the wordless oral formula — then our name is struck from the registers of the underworld and inscribed on the rolls of heaven. We are freed from King Yama. We no longer fall into the hands of impermanence. We ascend to the heavenly paradise of Ultimate Bliss and need never again descend into the dusty world to suffer the turning torment of yin-yang reincarnation and the four births in the six paths. This is why transcending birth and settling death is essential.
Were it not for the end-times catastrophe of the Third Period, the true Dao would not have descended, and to transcend birth and settle death would be harder than hard. As the Buddhist scriptures say: "You may wear out iron shoes searching and never find it — yet when it comes, it costs no effort at all." How true these words are.
ii. We Can Turn from Evil Toward Good
To leave the deviant and return to the correct — only by seeking the Dao can we recover our original nature and conscience. Only then can we know that the human mind has both a true aspect and a false aspect. The true is our original nature and conscience — the primordial spirit. The false is the blood-mind, the human mind — the discriminating consciousness.
Every thought the people of this world raise is steeped in greed, selfishness, bias, and deviance. Every action belongs to cunning, cruelty, and malice. This is because our original nature and conscience have been completely smothered by desire and sealed away by emotion. They cannot emerge. The discriminating consciousness of the blood-mind and human mind is left to run everything. This is why it is so.
Therefore we must seek the Dao to recover the original mind and awaken its wondrous wisdom. Only then can we illuminate right from wrong, distinguish good from evil, deviant from correct — transforming discriminating consciousness into wisdom, upholding the correct and distancing ourselves from the deviant, so that all our actions follow the Middle Way with our original nature as the teacher.
Confucius said: "Among three walking together, there is surely my teacher. I choose what is good in them and follow it; what is not good, I correct." This means our original nature and conscience is itself our good teacher. In everything we do, if we act according to this conscience, we will never err. Therefore, only by seeking the Dao can we truly turn from evil to good and leave the deviant to return to the correct. This is genuinely so.
iii. We Can Dissolve Catastrophe and Resolve Karmic Debts
Catastrophe and karmic debts are all self-created. Because every person has lost the original mind and abandoned the eight virtues, letting the blood-mind run their affairs, all their actions violate the conscience, oppose the heavenly principle and correct way. Thus they bind karmic debts, create causes and effects, and link disaster upon disaster. Over time, this has brewed the unprecedented great catastrophe of all the ages — all because the people of the world have lost the Dao.
Since catastrophe and karmic debts were brewed by losing the original mind and losing the Dao, we must seek the Dao and recover the original mind to dissolve catastrophe and resolve karmic debts — this is clear. If we can truly recover the conscience and the correct way, we will naturally understand where catastrophe comes from and how karmic debts were bound. We can repent our past offenses, sincerely confess, and exert ourselves to accumulate merit and establish virtue to repay the debts of former lives. Naturally the debts are resolved and the karma dissolved, with nothing left to entangle us.
And from that point forward, every thought follows the conscience as master, every action follows the eight virtues as guide — how could we create new karmic debts or plant new seeds of catastrophe? When no new grudges are formed and old resentments are released, body and mind become pure, and catastrophe and karmic debts dissolve of their own accord.
Yet we live in the age of the Third Period's end-times catastrophe, when humanity faces its reckoning. For those who have sought the Dao — those good people who turn from evil toward good and leave the deviant to return to the correct — no matter where they encounter disaster, if they sincerely use the Three Treasures for protection, the divine sages will surely shelter them. The grace of God can deliver them from the deadly catastrophe of birth and death. Therefore we must seek the Dao and cultivate the Dao without delay.
Verse:
The cultivation of the Dao is no special cultivation —
Just know where the path begins.
If you know where the path begins,
Birth and death are settled in an instant.
7. What Are the Three Periods and the End-Times Catastrophe?
From the opening of heaven and the parting of earth to the final exhaustion of heaven and earth — this interval is called one yuan (元, great cycle). One great cycle contains twelve hui (會, epochs). Each epoch contains 10,800 years, for a total of 129,600 years from beginning to end. Within each epoch, as conditions shift, there arise several periods of catastrophe. At present, the epoch of wu (午) is ending and the epoch of wei (未) is beginning. Since the opening of heaven, some sixty thousand years have passed, and three periods have been distinguished.
The first period is called the Green Sun Period. It corresponds to the age of Fuxi. Its catastrophe is called the Dragon-Han Water Catastrophe. It numbered only nine catastrophes. The Ancient Buddha of the Burning Lamp presided over the celestial order. The Dao descended upon kings, generals, and ministers. This was the first catastrophe of the Dragon-Han, and two hundred million immortals were delivered to realization.
The second period is called the Red Sun Period. It corresponds to the age of King Wen. Its catastrophe is called the Red-Bright Fire Catastrophe. The number of catastrophes doubled to eighteen. Shakyamuni Buddha presided over the celestial order. The Dao descended upon teachers and scholars. This was the second catastrophe of the Red-Bright, and another two hundred million true children of the Buddha were delivered to the Dao.
Now comes the third period, called the White Sun Period. It corresponds to the transition between the wu and wei epochs. Its catastrophe is called the Firm-Wind Catastrophe. Because human hearts have become more corrupt than ever before, the three disasters and eight hardships all descend at once. The ninety-nine and eighty-one catastrophes are called the Third Period's End-Times Catastrophe. The Dao descends upon the Confucian school. Maitreya, the Ancient Buddha, presides over the celestial order. The Dao descends upon common people in the burning house, and the universal deliverance is opened wide.
In every period, the Dao and catastrophe descend together. The Dao descends to rescue the faithful. The catastrophe descends to destroy the wicked. Catastrophe is created by humans; the Dao descends because of catastrophe. When the Dao spreads widely, catastrophe diminishes. Therefore, spreading the Dao is how catastrophe is saved.
Of the Eternal Mother's original spirits, 9.6 billion descended into the world. In the Green Sun and Red Sun periods, 400 million returned to the realm of the prior heaven. There remain 9.2 billion original beings. In this Third Period's end-times catastrophe, the mission is to rescue these 9.2 billion remaining spirits. For this purpose, the Eternal Mother has specially descended the true Dao, universally delivering the Three Realms and widely proclaiming the Buddha-Dharma.
But at this time, human hearts have strayed too far from the Dao. The original children have been born and died, born and died, clinging to the false scenery of the red dust, losing their original spiritual nature. They do not know where they came from, nor can they find the way back. The deeper they sink, the more confused they become; the more confused, the more corrupt. Ancient virtue is forgotten. The world's customs decline by the day. Morality is no longer spoken of. Each day the newspapers report murders without anyone thinking it strange. Licentiousness, disorder of propriety, and confusion of human relations cause no shame. Unfiliality and disloyalty bring no remorse. People compete and grab from one another, creating a dark society. Human hearts are treacherous, the confusion is extreme, having reached its furthest point. Because of this, the unprecedented great catastrophe has brewed — the Third Period's End-Times Catastrophe.
In this Third Period's White Sun catastrophe, the Dao is transmitted to common people to rescue the multitudes of original beings — a truly formidable task.
Heaven, in its compassion, has further dispatched the 400 million immortals and Buddhas who attained the Dao in the Green Sun and Red Sun periods to descend to the mortal world, scattering throughout the nine provinces, borrowing mortal wombs to incarnate. They cultivate truth and nurture their nature, assist Heaven in spreading the Dao, and proclaim its teachings on Heaven's behalf. To rescue all beings, day and night without rest, they sacrifice material resources, financial resources, and human effort for the work of the Third Period's great gathering. Each establishes merit according to their deeds. When the gathering comes, merit determines one's place. Those who cultivate the Dao may enjoy the twin blessings of the prior heaven and the mortal world.
Therefore the immortals and Buddhas have said: "This one time — the Third Period's work — shakes heaven and moves earth. Whether immortal or Buddha, all descend into the world in disguise. To re-establish the merit of the Third Period, rank is determined by deeds. Whether human or divine, all who work for the Dao are granted lotus seats without exception. Whether you were an immortal in a past life, or a Buddha, or a god — whether you were a human, or a spirit, or a ghost — this one time, in the Third Period's catastrophe, those who establish extraordinary merit may all become immortals, Buddhas, and patriarchs, and return to the Realm of Principle."
Verse:
The heavenly cycles have turned to the final three autumns.
Three disasters and eight hardships flood across the land.
Who can escape the ninety-nine great catastrophes?
The only vessel to save the world is the ship of Yiguandao.
8. The True Dao, the Heavenly Mandate, and the Lineage of Transmission
The true Heavenly Dao must have a true Heavenly Mandate. The Heavenly Mandate is the bright command of the Most High God. The lineage of transmission is the one true Dharma-gate — the single thread of transmission passed from one generation to the next, each receiving it alone, linking past to future.
It begins with Fuxi, who drew one stroke to open heaven and created the Eight Trigrams of the Prior Heaven. This was the beginning of the Great Dao's descent into the world. Fuxi was the first patriarch of the lineage. After him it was transmitted to the second patriarch Shennong, the third Xuanyuan, the fourth Shaohao, the fifth Zhuanxu, the sixth Di Ku, the seventh Emperor Yao, the eighth Emperor Shun, the ninth Yu of the Xia, the tenth Yi Yin, the eleventh Tang of the Shang, the twelfth Grand Duke Wang, the thirteenth Kings Wen and Wu and the Duke of Zhou, the fourteenth Laozi, the fifteenth Confucius, the sixteenth Yan Hui and Zengzi, the seventeenth Zisi, and the eighteenth Mencius. These are the eighteen generations of the East — generation after generation, single thread and solitary transmission, the patriarchs of the true Heavenly Mandate lineage.
After Mencius, the vein of the Dao shifted westward. The heart-method was lost to transmission; the Confucian vein was extinguished. The lineage could not continue in the East. It had already turned to the western lands, where the Buddhist school received and extended it.
Shakyamuni, beholding the morning star by night, realized the supreme enlightenment beneath the Bodhi tree. He transmitted by the twirling of a flower, passing the single thread to his great disciple, the Venerable Kashyapa, as the first generation. The second generation was the Venerable Ananda, the third the Venerable Shanavasa, the fourth the Venerable Upagupta, the fifth the Venerable Dhritaka, the sixth the Venerable Miccaka, the seventh the Venerable Vasumitra, the eighth the Venerable Buddhanandi, the ninth the Venerable Buddhamitra, the tenth the Venerable Parshva, the eleventh the Venerable Punyayashas, the twelfth the great master Ashvaghosha, the thirteenth the Venerable Kapimala, the fourteenth the great master Nagarjuna, the fifteenth the Venerable Kanadeva, the sixteenth the Venerable Rahulata, the seventeenth the Venerable Sanghanandi, the eighteenth the Venerable Gayashata, the nineteenth the Venerable Kumarata, the twentieth the Venerable Jayata, the twenty-first the Venerable Vasubandhu, the twenty-second the Venerable Manorhita, the twenty-third the Venerable Haklena, the twenty-fourth the Venerable Simha, the twenty-fifth the Venerable Basiasita, the twenty-sixth the Venerable Punyamitra, the twenty-seventh the Venerable Prajnatara, and the twenty-eighth the Venerable Bodhidharma. The heart-method of direct pointing was transmitted through twenty-eight generations to Patriarch Bodhidharma.
In the time of Emperor Wu of the Liang, Bodhidharma received the Heavenly Mandate and traveled from the west to the eastern land. The true mechanism and wondrous Dharma returned to China — as the proverb says, "the old waters flow back to the tide." From Bodhidharma's entry into China, the true Dao was transmitted in a single unbroken thread. Bodhidharma was the first patriarch. He transmitted to the second patriarch Shenguang, the third patriarch Sengcan, the fourth patriarch Daoxin, the fifth patriarch Hongren, and the sixth patriarch Huineng. When the single thread reached the sixth patriarch, the transmission of robe and bowl ceased — known as the "sudden of the south, gradual of the north" — and from that time the lineage was transmitted secretly within the households of the laity.
Verse:
From the Buddhist house, the ancestral wind ends through me.
In the Confucian gate, the correct Dharma flows through me.
The Third Period's final work of gathering —
Correct the mind, make the intention sincere, and accord with the Mean.
The sixth patriarch Huineng then transmitted the single thread to two people known as the White Horse, who became the seventh-generation patriarchs. From this point the Dao turned to the common household. The eighth patriarch was Luo Weiqun, the ninth Huang Dehui, the tenth Wu Zixiang, the eleventh He Liaogu, the twelfth Yuan Tui'an, the thirteenth Yang Huanxu and Xu Huanwu, the fourteenth Yao Hetian, the fifteenth Wang Jueyi, and the sixteenth Liu Qingxu. Here the Red Sun era's dispensation was fulfilled. The Dao turned to the White Sun. Maitreya answered the call. Lu Zhongyi became the first patriarch of the White Sun, receiving the Heavenly Mandate to open the universal deliverance and widely proclaim the wondrous teaching. Zhang Tianran became the second patriarch of the White Sun, continuing the final work — the universal deliverance of the Three Realms, the return of ten thousand teachings to one.
Thus the Dao's descent into the world has always followed the call of the times. Before the Three Dynasties, it was transmitted among kings and ministers, with one person transforming all under heaven — the Green Sun Period. After the Three Dynasties, it was transmitted among teachers and scholars, and the three teachings emerged in succession, each proclaiming in its own direction — the Red Sun Period. Now, in the Third Period's end-times catastrophe, the world's customs have decayed and the great catastrophe rages. Without the Heavenly Dao to rescue and transform the people of the world, there can be no return to the days of Yao and Shun. Thus the Dao descends to common people. The true Dharma is universally transmitted. Those who obtain it — every one becomes a Buddha — and this is the White Sun Period.
Verse:
The Great Dao, transmitted in a single thread, endures.
Mouth to mouth, heart to heart — the wondrous Dharma is preserved.
Children of good fortune with root and foundation —
Seek the ancestral root and return to the correct stream.
And again:
The Great Dao is proclaimed, the sacred vein transmitted.
By imperial decree, three Buddhas gather the circle.
If you still do not seek the true Heavenly Dao,
Through kalpas upon kalpas, your body will never turn.
9. Why Is the Precious Great Dao Transmitted in Secret?
Precious jade is hidden deep; rubble and shards lie on the surface. Everyone knows this. The mystery of the true Dao, the preciousness of the true Dao — the Heavenly Mandate is its sovereign. There is hiding and revealing, brightness and dimness, descent and withdrawal, seasons of deliverance and seasons of nirvana. In the time of hiding and dimness, no matter what one does, one cannot know the mystery of the Dao — what relationship the Dao has with human beings, what benefit it brings. But in the time of brightness and revelation, Heaven discloses the mystery of truth, allowing everyone to know the wondrousness of the Dao, its preciousness, its origin, and where it comes to rest.
When the Dao is descending, it comes to deliver all beings. Heaven sends down the true Heavenly Mandate, commands Buddhas and sages to preside over the teaching, and authorizes illuminated teachers to transmit the "true transmission of nature-principle," so that all who cultivate the Dao may know the true root and source of the Dao and advance toward their destination. When the Heavenly Mandate is withdrawn and the Dao enters nirvana, no presiding Buddha or sage dares take one step beyond the boundary. They absolutely dare not transmit further, dare not deliver even one more person. Even the illuminated teacher dares not confer the "true transmission of nature-principle."
Therefore, once the Heavenly Mandate is withdrawn, no matter what one does, the true Dao can no longer be sought. As it is said: "Those with affinity encounter the Buddha in the world; those without affinity encounter the Buddha in nirvana." This means: those with affinity encounter the Heavenly Mandate descending the Dao, the Buddhas and sages delivering all beings — a blessed opportunity. Those without affinity encounter the Heavenly Mandate withdrawn, the Dao no longer delivering — and there is no way to seek the true Dao. The Three Periods are difficult to encounter. Those who wish to seek the true Dao must seize this Third Period while the true Dao has descended into the world. If this opportunity is missed, the next universal deliverance will not come until the next great cycle — 129,600 years hence.
If one asks: who is the supreme sovereign who governs the Dao's hiding and revealing, its descent and withdrawal, its nirvana? The answer is: "The Brilliant Brilliant Supreme God, Infinite, Pure, Empty, Most Venerable, Most Holy, True Sovereign of the Three Realms and Ten Directions and All Spirits." Also called the Unborn Eternal Mother, the Eternal Mother of the Infinite.
Verse:
Only the Dao is supreme; I alone am supreme.
Birth, mastery, and transformation — all are the Mother's own.
Of the Three Realms and Ten Directions,
She is the sovereign.
She nurtures saint and mortal alike from one spiritual root.
The true Dao is the bright command of the Brilliant Brilliant Supreme God. All things in the universe — all affairs, all principles, all creatures — heaven, earth, humanity, and all living beings — sun, moon, and stars — mountains, rivers, lakes, and seas — wind, clouds, rain, and dew — She is the creator and master of them all. Therefore it is said: "In heaven above and on earth below, only the Dao is supreme." The Doctrine of the Mean says: "The Dao cannot be separated from us for even a moment. What can be separated from us is not the Dao." Confucius said: "If I hear the Dao in the morning, I can die content in the evening." And: "The noble person guards the good Dao even unto death." From this we can see: this Dao is the most supreme and precious thing.
Because the Dao possesses this supreme preciousness, whoever among humans obtains it becomes a Buddha, an immortal, or a sage. Even feathered and scaled creatures — all spirits — if they obtain it, may also cultivate into human form, with the bearing of an immortal and the bones of a Daoist sage. Even tree demons and stone spirits who obtain it may become powerful beings, their transformations without limit. Therefore the true Dao must not be transmitted carelessly. It is kept strictly secret, never disclosed. The true scripture is not on paper — it is therefore called the wordless true scripture.
Without receiving the Heavenly Mandate of the Eternal Mother to transmit universally at the appointed time, no immortal, Buddha, or sage dares transmit recklessly, for fear of revealing the heavenly secrets. Should the secret treasure and wondrous Dharma fall into the hands of bandits or spirit-beings, the future harm to the world and its people would be immense. If any unworthy person should dare to defy the Heavenly Mandate and recklessly disclose the heavenly secrets, they will surely meet heavenly punishment and the retribution of the thunderbolt — this is no jest.
Because the true Dao carries these grave consequences, there exists the distinction between the "true Dao" and "teaching" — the open and the hidden. Teaching is openly proclaimed. The true Dao is secretly transmitted. Teaching may be taught by any person, at any time, in any place. But the true Dao descends only at the appointed time and is transmitted only through the appointed person.
Zigong said: "The Master's cultural accomplishments can be heard. But the Master's words on nature and the Heavenly Dao cannot be heard." From this we know beyond doubt that Confucius at his apricot altar taught the outer teaching openly while secretly transmitting the true Dao. Shakyamuni, when he wished to transmit the true Dao to Kashyapa, used the "twirling of the flower and smile" to secretly point to the wondrous aperture and transmit this most supreme Heavenly Dao to the Venerable Kashyapa. The fifth patriarch Hongren, wishing to transmit the true Dao to the sixth patriarch Huineng, conferred the Dharma at the third watch so that no one would know, and covered them with a robe so that no one would see, personally pointing out the truth. All of these are examples of open teaching and secret transmission.
This one true Dharma-gate, the only one of its kind — without deep roots and affinity across past lives, it is truly difficult to hear. Now, in the final epoch of the Third Period, the Supreme God has specially descended the true Dao and opened wide His grace. Regardless of rank — officials, commoners, scholars, or the humble — all may now hear this Dao. This is a great Dharma-affinity unprecedented in all of history.
We earnestly hope that all brothers and sisters throughout the world will seize this blessed occasion and not let the chance slip by. Those of deep roots who have been fortunate enough to seek the true Dao — we fervently hope you will unfold your great vows, truly cultivate and genuinely practice, advance inner merit and outer accomplishment together, and become sages and worthies, immortals and Buddhas — all in this very time. For those who have not yet heard the Dao, regardless of nationality, regardless of race, regardless of religion — do not cling stubbornly to sectarian biases. Maintain the expansive heart of the sages. Do not let scientific intoxication lead to arrogant self-satisfaction. Know that the ultimate principles of heaven and earth are eternal, though the teachings adapt to the times and change. The cycles of heaven turn without end.
At this moment of the turning of heaven and earth, when the Dao is proclaimed and virtue flourishes, when the correct Dharma shines again, when true Confucianism is revived, when the five teachings merge into one and the ten thousand teachings are gathered equally — this is the great turning point of heaven's cycles, the great awakening of the human heart, and the great opportunity to achieve the fruit of sagehood. We earnestly hope that brothers and sisters of all walks of life will open wide their capacity for counsel, cast away stubbornness, bias, and selfish views, seek the true Dao at once, recover the original mind, restore the original face, plant fields of merit widely, accumulate merit and virtue, release karmic debts, escape reincarnation, ascend to Ultimate Bliss, and deliver nine generations of ancestors and seven generations of descendants — only then can one truly be called a worthy child.
We earnestly hope that everyone will adapt to circumstances and act according to the times. Do not cling to rigid formulas. Do not be like one who marks the side of a boat to find a dropped sword. Do not mistake the hoof-print for the rabbit, or the fishing-pole for the fish. Do not wait by a tree stump hoping for another rabbit. Nothing will come of it. When "the chance has passed and the opportunity is gone — the good time will not return" — only then will you realize it is too late. Too late! Regret will serve no purpose.
Verse:
A thousand-year iron tree may bloom — that is still easier.
But once the universal deliverance passes, meeting it again is hard.
I urge all faithful children of the Third Period —
Seize the chance, cultivate at once, and ascend to the heavenly court.
10. The Practice of Cultivation After Obtaining the Dao
In ancient times, to cultivate the Great Dao required leaving home. But now, in the Third Period's end-times catastrophe, the true Dao has descended into the world to rescue the original beings and deliver the Three Realms universally. Illuminated teachers have been specially sent into the world to confer the "true transmission of nature-principle." A thousand Buddhas and ten thousand patriarchs have been commanded to descend together to the eastern grove, proclaiming on Heaven's behalf, widely elucidating the heart-method of nature-principle, and clearly demonstrating the practice of true cultivation — entering directly through nature-principle.
There is no need to leave wife and children, abandon the family, or withdraw from the dusty world. At home, husband and wife, parents and children can all cultivate together. The father does not lose his kindness; the child does not lose filial devotion. Husband and wife do not lose their sense of duty; siblings do not lose their friendship and love. Whether scholar, farmer, artisan, or merchant — all can cultivate the Dao. The Great Dao of the Prior Heaven must certainly be advanced and practiced, yet worldly affairs may also be pursued. This is called "half sage, half ordinary" — cultivating the Dao on one hand, carrying on one's own work on the other. In any profession, the Dao does not hinder one's livelihood.
How easy! How simple! This is the Eternal Mother's urgent love for Her children, Her vast compassion and open grace — allowing all of us, regardless of station, to cultivate the Dao. Even women and the illiterate may transcend birth and death, escape reincarnation, and ascend to Ultimate Bliss. Scholars and the learned, if they diligently seek wisdom, may rank among the true Confucians, aspire to sagehood, and become immortals and Buddhas. Such an opportunity comes once in a thousand ages. We humbly hope that all faithful who have received the Dao will begin cultivating at once.
The practice of cultivation has two dimensions: perfecting oneself and perfecting others. Perfecting oneself means cultivating one's own person — correcting one's faults, repenting, and bringing every action into accord with principle. Perfecting others means delivering others — once you have received the Dao, you must proclaim the truth, help relatives and friends understand the meaning of the Dao, and ascend the Heavenly Dao together, so that everyone corrects their faults and brings their conduct into accord with principle.
The Doctrine of the Mean says: "To follow one's nature is called the Dao" — this is cultivating oneself. "To cultivate the Dao is called teaching" — this is delivering others. Proclaiming on Heaven's behalf and delivering others is outer merit. Correcting faults and cultivating one's person is inner merit.
In these end-times, with Heaven's clock running fast, outer merit is emphasized over inner merit: when outer merit is fulfilled, inner merit naturally follows. Therefore cultivation begins with outer merit. Yet one who has not cultivated their own person cannot bring order to their household, and one whose household cannot be taught surely cannot teach others. One must first perfect oneself before perfecting others; one must first correct oneself before transforming others — which would seem to make inner merit come first.
In the end, the true practice of the Great Dao admits no division between inner and outer, no duality of motion and stillness. Neither inner nor outer, yet both inner and outer. Knowledge and action united. Always responding, always still. This itself is the one true Dharma-gate — the real practice of the Great Dao.
Verse:
What a wondrous affinity across ten thousand ages!
The Third Period's end-times catastrophe opens Heaven's great examination.
At the Dragon Flower Assembly of the Three-Epoch Gathering,
The children of the Buddha are tested and certified for the Great Canopy.
11. Cultivating the Dao and Establishing Virtue
Virtue can move heaven and earth, spirits and gods. Virtue can shift customs and transform the human heart. From this we know: what is most exalted is the Dao; what is most precious is virtue. Confucius said: "The spread of virtue is swifter than the relay of a command through the postal stations." Laozi said: "The primordial ancestral qi — formless, imageless, nameless — we force a name upon it and call it the Dao."
Why must we cultivate the Dao? "Cultivate" means "to repair." "Dao" means "road." If the road is not repaired, it cannot be traveled. If the Dao is not cultivated, it cannot be completed. Where there is Dao, there must be virtue. Confucius said: "Restrain the self and return to propriety, and all under heaven returns to benevolence." Benevolence is virtue — this is what is meant by benevolent virtue.
The Book of Changes speaks of "completing virtue." The Great Learning speaks of "illuminating virtue." The Analects speak of "cultivating virtue." Sima speaks of "accumulating virtue." Mencius speaks of "honoring virtue." If we cultivate the Dao without establishing virtue, karmic debts are not dissolved and karmic bonds are not resolved. Even if we obtain the Dao, cultivation is difficult. Even if we cultivate, success is difficult. Zisi said: "If virtue is not brought to its fullest, the highest Dao cannot crystallize." The immortals and Buddhas have said: "The Dao must be nourished by virtue, and karmic debts must be dissolved and cleared — otherwise the tests of the demons will be severe."
The virtue to be established has three kinds:
Virtue of the mind means harboring compassion and the wish to improve the world. A fair mind. A mind that reveres heaven and earth. Thoughts that embody the sages and worthies at every moment. Respecting elders. Being filial to parents. Treating others without arrogance or self-importance. Facing the multitude without anger or resentment. This is virtue of the mind.
Virtue of the body means upright character and conduct. Careful practice and restraint. A model and an example — within the compass and the square. Simple in adornment, frugal and diligent in daily life. Sincere in bowing before the Buddha. Humble and harmonious in dealing with others. Respectful in serving superiors. Courteous and benevolent toward those below. Acting before speaking. This is establishing virtue of the body.
Virtue of the mouth means, above all, letting one's words benefit others. Frequently speaking of karmic consequences and moral maxims to encourage people. Frequently explaining the scriptures and using good books to warn the world. When silent, saying nothing. When speaking, speaking of the Dao, of virtue, of merit, of fruition. When expounding, expounding the scriptures, the Dharma, the profound, the wondrous. This is establishing virtue of the mouth.
If you can truly follow these and put them into bodily practice, there is no fear that you cannot achieve success and fruition. But the Dao has the deviant and the correct, and virtue has the genuine and the false — these must be discerned.
The correct and the genuine: word and deed are consistent. The genuine is the correct — this is the Dao, this is virtue. The deviant and the false: the mouth says one thing, the heart another. The deviant is the false — this is a thief, this is a demon.
Therefore it is said: "Dao without virtue is a thief of the Dao. Virtue without Dao is a demon of the Dao." And again: "Merit without virtue becomes the work of a demon. Virtue without merit cannot complete the Dao." When both Dao and virtue are complete — that is the root and seedling of immortals and Buddhas.
Verse:
Illuminate virtue, renew the people, day after day.
The conscience's investigation — the sage's true mechanism.
Uphold the Five Constants and Eight Virtues at all times.
Do not follow human sentiment and accumulate evil causes.
12. The Distinction Between Sage and Ordinary
Born between heaven and earth, where there is purity there must be turbidity. Where there is good there must be evil. Where there are noble persons there must be petty persons. And so the two paths of sage and ordinary are distinguished.
The ordinary path. Every thought is about scheming for food and clothing. Every intention is about serving wife and children. If one is not caught up in wine, lust, wealth, and anger, then one is entangled in fame, profit, kindness, and love. By day, scheming for wealth. By night, scheming for pleasure. Employing treachery, fraud, cunning, and deception. Exhausting every dark plot and hidden scheme. Rights and wrongs, worries and vexations — one matter not yet passed before the next arrives. Heedless of heavenly principle and conscience, caring only for gratification and amusement. Creating sins and offenses, binding grudges and enmities. Unconscious in life, unaware in death. Though the lifespan is less than a hundred years, the wild mind schemes for a thousand. Until the essence is drained and the spirit exhausted, and impermanence comes to collect its due. Then all wealth and property are cast aside. Wife and children are scattered. Empty-handed, one goes to face King Yama. King Yama tallies the sins and assigns the punishment accordingly. After enduring a thousand forms of torment, the soul is further sentenced to reincarnation — most often reborn as an animal. Through ten thousand kalpas and a thousand lifetimes, it is hard to regain a human body. This is what comes of walking the ordinary path and doing ordinary things — this is the bitter retribution one receives.
The path of the sage. Seeing through the red dust. Taking morality seriously. Able to cut through the cangue of kindness and the net of love, to break the lock of profit and the chain of fame. Leaping beyond the pass of wealth and desire. Escaping the arena of right and wrong. Entering the gate of goodness. Taking refuge and learning the good. Repenting past offenses. Purifying the mouth and keeping the precepts. Sweeping away the ten evils and eight deviations. Strictly upholding the three refuges and five precepts. Making the heart of the immortals and Buddhas one's own heart. Making the conduct of the sages and worthies one's own conduct. Correcting the mind and making the intention sincere. Cultivating the Dao and establishing virtue. Offering wealth and effort. Pursuing merit and accomplishment. Cultivating until merit is complete and accomplishment is full — then surely the vermilion edict will descend, and one will ascend to the heavenly realm. If not a Buddha, then an immortal. If not a sage, then a worthy. Eternally confirmed in the supreme realm of Ultimate Bliss in the Western Paradise. This is what comes of walking the sage's path and doing the sage's work — this is the blessed retribution one receives. A true person, a noble person, must transcend the ordinary and enter the sage.
Verse:
Before awakening, the teacher delivers you. After awakening, you deliver yourself.
The pure rises; the turbid descends — two paths diverge.
Cultivate the person, correct the mind, and fix your bearings.
Follow the example of the sages and return to the homeland.
13. Accumulating Merit and Cultivating Fruition
Accumulating merit is outer accomplishment. Cultivating fruition is inner accomplishment. Outer merit and inner fruition — neither can be absent from cultivation. The ancients said: "Merit without fruition is insufficient. Fruition without merit is incomplete." And again: "When merit is complete and fruition is full, the spirit sheds its shell and ascends." From this we see: even if merit is complete, if fruition is not yet full, further cultivation is needed. And even if fruition is full, if merit is not yet complete, further effort is needed. Merit must reach three thousand, and fruition must reach eight hundred, before we can speak of "merit complete, fruition full."
The three thousand merits are: one thousand merits in the Heavenly Dao, one thousand merits in the Way of the World, and one thousand merits in the Human Way.
The character for "effort" (辦) has the radical for "hardship" (辛) on both sides, with "strength" (力) in the middle — signifying the dedication of body and effort to accumulate outer merit.
Merit in the Human Way: When others hunger or freeze, we provide food and clothing. When others face difficulty, we relieve them with goods and money. Or donating medicine and tea. Repairing bridges and mending roads. Or assisting with funerals. Every manner of benefiting others — accumulate enough for one thousand.
Merit in the Way of the World: Now, in the end-times, the human heart has gone astray. Murder, theft, lust, and deception — no evil is left undone. Treachery, cunning, and fraud — nothing is too devious. On a grand scale, rebellion and the harming of the people. On a small scale, disobedience and crime. Those with virtue and wealth should teach by their own example. Those with the gift of words should transform the world with their speech. Printing good books to awaken the foolish from their confusion. Speaking of the Dao and virtue — accumulate enough for one thousand.
Merit in the Heavenly Dao: Now, in the Third Period's end-times catastrophe, the universal deliverance is open wide. All Buddhas and patriarchs have vowed to deliver the people, but the numbers are not yet complete and the vessel of compassion is not yet full. First, human effort is needed to spread and elucidate the Dao. Second, financial resources are needed to establish altars and provide support. Therefore merit in the Heavenly Dao is further divided into six types, so that each person may contribute according to their ability and assist in the universal deliverance and the great gathering:
(1) Inner service — working within the Buddha-hall, arranging and managing, earnest and diligent, practicing self-restraint and harmony with the assembly, welcoming superiors and receiving those below, never declining hardship.
(2) Outer service — setting one's resolve to travel across provinces and regions, opening new ground and elucidating the Dao, leading the multitude and summoning the worthy to ascend the shore of the Dao together.
(3) Mediating service — wherever a Dao-field exists, if it belongs to our community, one adjusts what is not aligned to make it aligned, rounds what is not smooth to make it smooth. Never boasting of one's own merit, never being proud of one's own ability.
(4) Laboring service — accompanying one's superiors on journeys to spread the Dao, handling all manner of inner and outer affairs, helping in every way, obeying all assignments, never declining fatigue.
(5) Assisting service — when a local Buddha-hall lacks financial resources or manpower, those with wealth offer wealth for the hall's needs, and those with strength offer strength for the Dao's work. No distinction between yours and mine.
(6) Vicarious service — when a worthy person has the ambition to do good broadly but lacks human resources, they sincerely offer financial support for the Dao, and a capable person takes the commission to open new ground and deliver the original beings. All share in the merit.
If you continue in this way until you reach one thousand — this makes three thousand merits. When outer merit reaches three thousand, the eight hundred fruitions of inner cultivation will naturally be complete.
Verse:
The Great Dao of the Prior Heaven is in the world.
Cultivating the Dao is up to humans; success is up to Heaven.
If you refuse to add effort and advance,
When the time comes, your regret will cry to Heaven in vain.
14. Cultivating the Dao According to Proper Methods
A nation has its laws. A household has its rules. The Dao has its methods. Each should follow its own code and uphold its own rules. If a ruler does not follow the nation's laws, the nation will fall into chaos. If the head of a household does not follow the household rules, the family will decline. If one who practices and cultivates the Dao does not follow the Dao's methods, the Dao will not be achieved.
Even in the minor crafts — in making tools and vessels of every kind — if one does not follow the rules and standards, one cannot produce a proper instrument. How much more so for the great matter of the Buddha-Dao — transcending the ordinary to enter the sage, cultivating nature and refining destiny! Without following proper methods, how could one succeed in cultivation and certify the fruition?
We have entered the Buddha's gate and received the Great Dao of the Prior Heaven. We have also received the Eternal Mother's vessel of compassion. The Buddha's grace and compassion are immense. We must always: revere the Heavenly Mandate as supreme, honor the Buddha-Dharma, take good words as treasure, hold the universal deliverance in our hearts, set our aspirations high, keep the vegetarian precepts pure, maintain the rules strictly, practice well, set a correct example, expand our tolerance, keep our character upright, handle affairs fairly. Be patient, yielding, humble, and respectful. Respect elders and love those below. Follow the teacher and honor the Dao. Recognize the ancestor and return to the root. Be humble and lowly in spirit. Practice self-restraint and harmony with the assembly. Do not stand on status. Speak of the Dao and discuss virtue. Teach the unlearned and transform the assembly. Do not withhold one's talents and learning. Exhaust the mind and exert the heart. Summon the worthy and guide the multitude. Do not decline fatigue and hardship. Discern demons from the Dao. Follow the correct and oppose the deviant. Endure the demons, endure the tests. Have beginning and end. Offer wealth and effort. Accumulate merit and cultivate fruition. Perfect oneself and perfect others.
As for those who compete to be first and crave the high position, who snatch merit and seize fruition, who act recklessly and spread chaos, who damage the Dao and harm its reputation, who cling stubbornly and are puffed with arrogance, who act alone and scorn the assembly, who disobey the Buddha's rules, who establish their own separate doctrines, who betray the patriarch and deceive the teacher, who stir up trouble and spread falsehood, who harm the Dao and injure the assembly, who harbor selfish bias, who follow demons and embrace the deviant, who shrink from difficulty and seek easy comfort, who prefer leisure and covet laziness, who indulge in extravagance and luxury, who eat delicacies and wear fine clothing — all of this must be painfully reformed. At all times, follow the rules and uphold propriety.
Only then is merit truly merit, and only then is fruition truly fruition. Keep these standards in mind at every moment and carry them forward. On the day of the great gathering, at the time of the Dragon Flower Assembly — riding the blue phoenix, mounted on the white crane — you will ascend to the Jasper Pool, free and joyous in the heavenly realm. Escaping reincarnation, ascending to a high lotus seat, never again descending to the east, never again being born below. Your longevity will match heaven's, your years will equal the earth's. Nine generations of ancestors and seven generations of descendants will all ascend together to Ultimate Bliss, sharing in the pure blessings — birth and death transcended.
Verse:
The Third Period answers the call — Heaven's great examination opens.
Follow the compass and keep propriety — learn from the sages and worthies.
Leave the deviant, return to the correct — reflect three times each day.
With true cultivation through the years, certify the lotus seat.
15. Endure the Bitterest Suffering to Become the Greatest Person
If people have not yet understood principle, they all crave pleasure and seek blessings, desiring only splendor, wealth, and comfort. They despise suffering. And so day and night they rush about seeking pleasure, thirsting for blessings. Yet they do not know that within pleasure lies suffering, and within blessings lies disaster. The more pleasure, the deeper the suffering. The more blessings, the greater the disaster.
Consider the sons of wealthy families, born into riches, pampered to excess — ask for one and receive ten. Never having experienced hardship or difficulty, they do not know the bitter toil of their fathers and grandfathers. Every day they eat delicacies of mountain and sea and wear silks and satins. Night after night, they feast and carouse, frequenting pleasure-houses. Pleasure upon pleasure — they forget to return home. One might say this is happiness. But do they not know that fair weather never lasts? With outflow but no inflow, even a mountain is consumed by constant eating. In the blink of an eye, the gold at the bedside runs out. Or some foul disease is contracted. The sweet chirping of courtesans suddenly turns to the thunderclap of eviction. The man once called "Great Master" and "Young Lord" is now a wretched beggar. By then, the pleasure has gone — no one knows where.
Or consider a man who holds the highest office, rank of the three dukes, one person below and ten thousand above. One call from the hall and a hundred voices answer below. Might and splendor! One might say this is happiness. Yet look at Duke Huan of Qi — conspirators rose up, villains allied, his corpse bred maggots, the stench carried for miles, the throne room became a battlefield, and no one buried his body. Or consider a ruler who governed without virtue — the people's resentment became ten thousand voices. Or the affairs of state, tangled day after day, causing worry by day and anxiety by night. Where is the pleasure? Where are the blessings? Is this not joy carried to its extreme producing sorrow?
Joy carried to its extreme produces sorrow. Suffering endured to its end brings sweetness. This is an ancient and present truth.
Shakyamuni, with his great wisdom, realized that everything in the world belongs to not-self. He resolved to abandon the glory of the crown prince, to leave his parents, wife, and children, and alone he withdrew into the mountain forests — to seek the Great Dao and escape the bitter sea. He traveled a thousand miles seeking an illuminated teacher, eating the wind and sleeping under dew, lying in the snow and resting beneath clouds, sitting alone on desolate mountains, cultivating through bitter austerity for decades. How bitter that was!
Princess Miaoshan did not cling to the splendor of a palace princess. He Xiangu did not covet the riches of Fan Shi. Both willingly closed their doors in bitter practice. They endured every kind of trial and tribulation. With the bodies of royalty — branches of jade and leaves of gold — they did not decline laborious work. They willingly abandoned silk robes and jade feasts, embracing vegetarian fare and simplicity. They endured decades of bitter cultivation and practice. How bitter that was!
Confucius traveled ten thousand miles to ask about propriety from Laozi. He abandoned his official post and wandered through the states, wishing to put his Dao into practice in the world. He was besieged at Chen and Cai. His food was cut off for seven days. He was surrounded at Kuang, his life in danger. He endured every kind of mockery, ridicule, and insult. He bore the humiliation of having his tracks cut off and his shade-tree felled. When the Dao could not be put into practice, he returned to Lu, established his school at the Apricot Altar, and taught with tireless kindness and unflagging patience. His students before and after numbered three thousand; seventy-two of them mastered the six arts. He edited the Odes and the Documents, codified the Rites and the Music, wrote the commentary on the Book of Changes, and composed the Spring and Autumn Annals, setting down his brush when the unicorn was captured. How bitter that was!
The second patriarch Shenguang — though he lectured on scripture and expounded the Dharma for decades, he had not found an illuminated teacher to transmit the heart-method of nature-principle. He only knew that the ten thousand dharmas return to the one, but did not know where the one returns. This is why he stood in the snow at Shaolin and cut off his arm to show his sincerity — bowing before Patriarch Bodhidharma to beg for the one pointing. How bitter that was!
Verse:
Not knowing where the one returns —
That is why Shenguang bowed to Bodhidharma.
Standing in the snow at Shaolin — for what?
Only to seek the one pointing that escapes King Yama.
Patriarch Qiu — his bitter practice in those years! After Master Wang Chongyang passed away, the disciples scattered in all directions, like the swallow and wild goose who part to fly east and west. Patriarch Qiu had no home where he could shelter, no ground where he could set his feet. Above, he had no friends like Guan Zhong and Bao Shuya. Below, he had no one like Fan Ju to take pity on the poor. Wandering and adrift, he traveled the length of the rivers and lakes, going without food time and again, nearly starving to death on several occasions. Was this not bitter?
Shakyamuni, through suffering, became the Buddha. Princess Miaoshan, enduring suffering, became Guanyin Bodhisattva. He Xiangu, bearing suffering, took her place among the Eight Immortals. Confucius, through suffering, became the Supreme Sage. Shenguang, through suffering, obtained the Dao. Patriarch Qiu, through suffering, attained the rank of First-Place Celestial Immortal. Every one of these sages, worthies, immortals, and Buddhas — were they not all achieved through the midst of suffering?
Look across the ages, east and west — has anyone ever become sage or Buddha through pleasure? It has never been heard of.
Therefore, brothers and sisters who have received the Dao and cultivate the Dao — since you have heard the supreme wondrous Dharma of the true principle, the Heavenly Dao, the true transmission of nature-principle — you must set your resolve to cultivate the truth. If you wish to cultivate the truth and transcend the world, there is only the sage's work, which demands endurance and labor, day and night without departing from the true Dao — cultivating the person, correcting the mind, accumulating merit, and establishing virtue.
The affairs of the world are false. The mortal world is not our permanent dwelling. Even a life of seventy years is only some twenty-five thousand days. Yet human life and longevity cannot be guaranteed from morning to evening. Today we do not know tomorrow's affairs. Today we take off our socks without knowing whether we will put them on again tomorrow. In such a brief human life, we must seek to escape the bitter sea. To escape the bitter sea, we must resolve to seek the Dao and cultivate the Dao. One who cultivates the Dao is not swayed by material things, not lured by sights and sounds. Seeing, hearing, speaking, and acting — all accord with principle. The Dao-mind is held firm, advancing boldly and vigorously toward the destination, never stopping until the goal is reached.
The true Dao is the reverse path of ascent — like climbing a ladder or scaling a high pole. It requires endurance and hard labor, the resolve to never rest until the destination is reached, the courage to press forward in true cultivation, establishing merit and certifying fruition. In this Third Period's blessed time — the great opportunity to become immortal and Buddha — we earnestly urge all dear ones: do not decline labor and hardship for the sake of the Dao. For the opening of new ground, for the deliverance of the multitude, for the rescue of all beings — broadly proclaim the wondrous teaching, broadly launch the vessel of compassion, deliver the original beings across the four seas. When merit is complete and fruition is full, the vermilion edict descends, and the immortals and Buddhas come to escort you before the Eternal Mother at the Dragon Flower Assembly to meet the assembled immortals — drinking jade nectar and immortal wine, eating peaches of immortality. Neither born nor dying. Suffering ended, sweetness arrived. Ultimate Bliss and perfect freedom — becoming a person above all persons.
Verse:
Chasing profit and fame — the world is full of it.
Better the broken-robed wanderer of the Dao, at ease.
The caged chicken has food, but the cooking pot is near.
The wild crane has no grain, but heaven and earth are wide.
Wealth and glory — hard to keep for a hundred years.
Reincarnation in the six paths — easy to repeat the cycle.
I urge you: find the path of cultivation early.
Once a human body is lost, ten thousand kalpas cannot restore it.
16. Preserving the Mind and Establishing Character in Cultivation
The Dao is learned through the mind. The immortal is cultivated through the mind. The Buddha is made through the mind. Merit is practiced through the mind. Virtue is accumulated through the mind. The mind can create heaven; the mind can create hell. All things issue from the mind. The starting point is the mind. If the mind conceives good, then good deeds emerge. If the mind conceives evil, then evil deeds emerge.
It is like building a structure or making a machine — first a blueprint must be drawn, and drawing the blueprint begins with the cross-mark at the center. If that center point is accurate, the blueprint is accurate, and the building or machine will be accurate and perform well. If the starting point is off, then the machine produced will be inaccurate and cannot achieve the desired performance.
We have received the Mean — the impartial and unwavering center — which is the correct seat where our Buddha-nature and conscience reside. In everything we do, we begin from this single point of conscience. We must constantly harbor good thoughts, correct the mind and make the intention sincere, and cultivate accordingly. Thought after thought abides in the Dao. At all times, uphold the rules. Then there is no fear that the Realm of Principle will have no place for us, and no fear that the Great Dao will not be achieved.
On Preserving the Mind
- Toward parents — preserve a heart of filial devotion.
- Toward officials — a heart of loyalty and integrity.
- Seeing others in poverty — a heart of generous relief.
- Seeing others in crisis — a heart of compassion.
- Seeing others' possessions — do not let a covetous heart arise.
- Seeing others' wives and daughters — do not let a lustful heart arise.
- Seeing others' talents — do not let a jealous heart arise.
- Seeing others' success — do not let a resentful heart arise.
- In daily reflection — preserve the heart of the correct Dao.
- In the conduct of a lifetime — preserve a heart of loyalty and honesty.
On Establishing Character — in Deportment
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In dress: The cap must be worn straight. Clothing, whether new or old, must be clean — never slovenly. It must be worn properly — never with bare shoulders or exposed back.
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In bearing: One's comportment must be upright. No frivolity or idle games. Walking must be steady and grave — no capering or leaping. Sitting and standing must be stable — no swaying or slouching. Treat others with propriety — never haughty or disrespectful. Speak with care — no reckless or wild words. In social situations, observe proper order — no panicked or disordered movements. In all affairs, conduct oneself with dignity.
On Establishing Character — in Speech
- If you have wealth, do not speak with arrogance.
- If you have learning, do not speak with conceit.
- Before elders, do not presume to speak boastfully.
- Before women, do not speak coarsely or crudely.
- Seeing others' wealth and honor, do not speak words of resentment.
- In your own poverty and hardship, do not speak words of grievance.
- In the midst of anger, silence is better — not speaking is the higher way.
- In the moment of fury, patience is better — speaking less is the wiser course.
- Fabricating stories from nothing — this is called empty talk.
- Saying one and meaning a hundred, a thousand, ten thousand — this is called big talk.
- Praising yourself — this is called boastful talk.
- Criticizing others' faults and shortcomings — this is called cutting talk.
- Exaggerating every point beyond all proportion — this is called boundless talk.
- Every word devoid of truth or substance — this is called hollow talk.
- Rambling after wine — this is called drunkard's talk.
- Speaking only of ghosts and spirits — this is called spirit talk.
- Fantasizing about wealth and glory — this is called dream talk.
- Quarreling and arguing with everyone — this is called hard-headed talk.
None of these are the speech of the correct Dao. Confucius said: "To not speak to one who can be spoken to — that is to lose the person. To speak to one who cannot be spoken to — that is to lose one's words." The wise person loses neither the person nor the words. The wise person does not speak idly. When they speak, their words hit the mark. Words that miss the mark of principle are worse than silence. One word that misses — a thousand words are useless. Speech cannot be taken lightly.
Verse:
If someone asks you about the rights and wrongs of others —
Step back, shake your head, and say: "I know nothing of it."
Attend only to your own road of life and death.
Do not meddle in others' idle rights and wrongs.
17. Perseverance in Cultivating the Dao
To cultivate means to repair. The Dao means the road. It is the road of return — recognizing the Mother, through nirvana, back to the homeland. Where is this road? It is in the precious square-inch of ground within us — what the Doctrine of the Mean calls the natural flowing forth of the heavenly nature: "What Heaven has decreed is called the nature; to follow the nature is called the Dao."
Our nature is the true principle of the Infinite, bestowed by Heaven. In heaven it is called principle; bestowed upon a person, it is called nature — our heavenly root. We came by this road; we must return by this road. Therefore the Supreme Elder called it "the Dao."
Since there is a road for coming, why must it be repaired? Because since the day we descended into the world, we have been bound by the endowment of yin and yang, constrained by the five phases' mutual generation and conquest. The soul has been overturned by emotion and thought; the earthly soul has been entangled by desire. Pursuing the false and abandoning the true, mistaking the false for the real, forgetting the homeland, clinging to the flowers of illusion. Day and night, wine, lust, wealth, anger, fame, profit, kindness, and love — all these confusions have made us lose the original truth. How could we know the road by which we came?
Emperor Shunzhi said: "I came in confusion and leave in confusion — spending my time on earth for nothing." Mencius also said: "The paths of the mountain ravine — if used, they become roads. If not used even briefly, the grass chokes them." Since the day of birth, few have traveled this road home. Who would walk it again? The road has long been untraveled — pits and crevices have appeared of their own accord, thorns and brambles have sprung up on their own. The path between sage and ordinary has been severed. This is why cultivating the Dao is essential.
But to cultivate the Dao, one must have beginning and end. To have beginning and end, one must believe in the Dao with sincerity and cultivate with constancy. If one's recognition of the Dao is not true, then faith will not be firm. If one's resolve is not solid, it is easily reversed. If the mind is not held with care, one is easily swayed. If the spirit is not strong, one easily retreats. If one's vision is not far-reaching, one will surely chase novelty and discard the old. If one's understanding is not deep, one cannot persevere to the end — abandoning halfway, turning back in sight of the ocean.
Therefore one must recognize the Dao truly and understand principle genuinely, so that genuine sincerity can arise, and only then can one persevere from beginning to end.
This is why the Great Learning's way lies in "illuminating the bright virtue." To know this bright virtue, one must first investigate things and extend knowledge. Therefore: "When things are investigated, knowledge is extended. When knowledge is extended, the intention becomes sincere. When the intention is sincere, the mind becomes correct. When the mind is correct, the person is cultivated." This is the necessary path for cultivating the person.
Moreover, cultivating the Dao requires constancy. Constancy means permanence — unwavering, the same from beginning to end. The Great Learning says: "Things have root and branch; affairs have end and beginning. To know what comes first and last — that is near to the Dao." This means cultivating the Dao requires a constant and enduring heart to see it through from beginning to end and bring it to perfect completion.
To have beginning without end means nothing will be accomplished. To have end without beginning means nothing can be accomplished. To have a true beginning ensures a true end — like a tree with roots, like water with a source. When the source is deep and the roots are firm, the fruit of accomplishment will be complete and sound. To have an end without a beginning is like a flower stuck in a vase — it has branches and leaves but no root. With its root unplanted, you can stand and wait for it to wither.
If one who cultivates the Dao has no constancy — even if the initial ambition soared to the clouds — the pure becomes polluted, grace becomes enmity, wisdom becomes confusion. Seeing difficulty, one thinks of escape. Seeing ease, one thinks of changing course. Discarding the old to embrace the new. Mistaking the thief for the father. Cutting one's own root. Severing one's own source. Alas! The poison of the owl and the beast that eats its parent — one drinks it willingly without refusing.
At this time when the demon king Asura disorders the world, overturning moral relationships, abolishing rites and teachings, corrupting morality, abandoning benevolence and righteousness — the world's customs decline daily, the human heart forgets antiquity. Men and women mingle freely in disordered love. The pitiable world does not know where truth lies, does not understand the heavenly timing, does not fear the Heavenly Mandate. They scorn the Buddhas and sages, treat the scriptures as waste paper. Filiality, brotherly love, loyalty, trustworthiness, propriety, righteousness, integrity, shame — all have been destroyed. Morality is no longer spoken of. Evil energy pierces heaven. Would Heaven allow the people of this world to plunge downward forever?
Therefore the Great Dao has been descended to rescue the faithful. If they can turn their heads and repent — regardless of who they are — their sins may be pardoned and they may be delivered from catastrophe. Otherwise, Heaven in its great wrath will send down the three disasters and eight hardships to cleanse the sins of the human world. This is the Third Period's End-Times Catastrophe, and destruction is certain.
Furthermore, at this time when ten thousand teachings have sprung up and deviant paths multiply, when the true Dao is hidden and false dharmas are displayed — those without constancy, without wisdom, without firm faith in the Dao, will all be deluded by demonic obstacles. Their minds will have no fixed resting place, their intentions will drift like duckweed. They will constantly chase fantasies, having beginning without end. The result: nothing accomplished in a lifetime, forever falling behind. Trying to stand in two boats at once, they will ultimately sink and drown. Once a human body is lost, ten thousand kalpas cannot turn the wheel again.
Verse:
Seek the Dao, obtain the Dao, achieve the Dao — these require measure.
Through true suffering, hard suffering — the Dao can be attained.
Laughed at, scolded, slandered by others —
With humble spirit and lowered heart, let all things be stored away.
Though your body be ground to powder and your bones shattered — accept Heaven's mandate.
Offer your body for the Dao to repay the Mother's grace.
From beginning to end, advance as one for the Dao,
And I guarantee you will ascend to the heavenly terrace in a single step.
Deliver yourself, deliver others — inner and outer practice.
When merit is complete and fruition is full, the vermilion edict will come.
The Dao, once achieved, endures ten thousand ages in heaven above.
Deliver nine generations above and seven below — and certify as immortal and Buddha.
18. The Diagram of the Reincarnation of Original Spirits
The original text includes a diagram (原靈輪廻圖) illustrating the cycle of reincarnation of the original spirits — from the Eternal Mother's descent of 9.6 billion spirits through the three cosmic periods, the six paths of reincarnation, and the final return to the Realm of Principle through the Dao. The diagram is not reproduced here.
Colophon
Recognizing Principle, Returning to Truth (認理歸真, Rèn Lǐ Guī Zhēn). A Yiguandao catechism in eighteen chapters. Chinese source text from taolibrary.com (善書圖書館), Category 52 (一貫道經典二). The source site states: "歡迎轉載，上傳，翻印，流通" — "Welcome to reprint, upload, reproduce, and circulate." A bilingual Chinese-English edition exists on the source site; this translation was independently derived from the Chinese.
Good Works Translation by the New Tianmu Anglican Church, 2026. Translated from Chinese in the gospel register by Daoming (道明), Sub-Miko of the Good Work Library.
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Source Text
認理歸真
認理歸真
認 理 歸 真
中
英
文
版
目 錄
一、道是甚麼
二、道與教的差別
三、道與人的關係
四、何以必要求道
五、得道有四大難
六、求得大道有甚麼好處
七、何謂三期末刼
八、真道天命道統
九、大道寶貴何以暗渡
十、求道後修道之功夫
十一、修道立德
十二、聖凡分別
十三、辦功修果
十四、修道依法行持
十五、受得苦中苦，方為人上人
十六、修道存心立品
十七、修道要有始終
十八、原靈輪廻圖
一、道是甚麼
原來這個道就是吾人之本性，儒教謂之良心，佛教謂之金剛，又稱為菩提心。道教謂之生死之門，又曰谷神，總而言之，卽是性理也，名稱雖是不同，其實則一也。按這本性，來自無極理天，在天謂之理，又謂之天命，賦與人則謂之性，又謂道心，良心，循此性（良心）而行，卽謂之道，故中庸云〔天命之謂性，率性之謂道〕這個性本屬無形無象，無聲無臭，不生不滅，不增不減，似空非空，似有非有，實非筆墨所能描寫亦非口舌所能形容，此卽大道之實體也，實體無相乃妙有之真相，非塵世之有聲有色有名相之假相也。道德經云〔道可道非常道，名可名非常名。〕
老子曰，無名天地之始〔卽象○〕有名萬物之母〔卽象一〕道大無名〔强名曰道〕道大無形强以圈形之，圈者一之靜象，虛理一團，道之全體，一者圈之動象，一本散於萬殊，道之達用，圈動一生，一縮為點〔․〕點伸為一〔○圈，一，點〕實為動靜伸縮，變化無窮，〔放之則彌六合〕曰一，〔卷之則退藏於密〕曰點，大而無外無所不貫，小而無內無所不包，彌綸天地包羅萬象，萬靈之主宰也。故曰〔天地雖大不得此妙道不能成，人物雖靈，但不得此道不得生〕，可知道卽理，理卽性，性卽是良心，良心卽是佛，佛性卽是本來面目也。這個性理妙道，雖各自有，但人人有而不知其有，日用而不知也，失本求末，道難明矣。故曰〔知此道者可返本還源，成仙成佛，迷此道者，墜入輪廻苦，變為陰鬼〕，這個道是還先天不二法門之路徑，這個性是維皇上帝的獨生子，這個良心是人人率性作事，名為道心也。
詩曰
大道無形共無象
一條大路透天庭
識透道體把道訪
回天覺路在眼前
無聲無臭功至極
不生不滅理週全
顯出真良明德性
代天宣揚化善良
二、道與教的差別
〔道〕是性理的本體，就是無極真理，賦與人為性，故之〔性理〕亦卽是〔良心〕這個性理乃吾人之天根，性命的大源，生旣由如是來，死亦應如是處去，正是生死必由的真經正路，乃萬古最神秘的〔性理真傳〕口授心印的秘寶，若不受
維皇上帝的天命，應運來傳此道者，不論任何仙佛聖人都不敢妄傳，亂洩這個性理真道的奧秘妙竅。所以真經不在紙上，儒教的四書五經，佛教的金剛經，老子的道德經五千言，清靜經，黃庭經等，處處雖有藏着這真道的奧秘證明，但不得明洩，都是言在此而意在彼。若不得受命的明師來指授真傳，點開妙竅，闡明真理的奇秘者，任你甚麼名儒碩學，亦無法可以發現其奧秘呢，這樣的微妙，這樣的寶貴，這就是道的真面目了。
〔教〕者，乃屬道的外圍工夫，就是由道所發生之萬法，萬行萬端用來教化於世人，是為〔道〕之用也。道者為體，教者為用，如樹木根源為道，枝葉為教，故曰，五教同源合一理也。佛教曰明心見性，萬法歸一，道教曰，修心煉性，抱元守一，儒教曰，存心養性，執中貫一，耶教曰，洗心移性，默禱親一，回教曰，堅心定性，清真返一，五教的起源宗旨皆一也。一者何，乃是獨一無二的真理天道也。萬物萬類萬數，皆不能離一，離一則不成，一者道也，乃常而不變的真理也。孔子曰，〔吾道一以貫之〕，教卽是積德行善，修心養性，備將來可得出世入道之基礎的教化，故曰，〔修道之謂教〕，〔教〕屬在各教中的顯教，就是普通的教化，使世人修心煉性，諸惡莫作，眾善奉行，以匡齊人心勿使其惡化，得為一世之善人，備其將來，得以享受來世之福報，所教的是平等道義，不論何人皆可以知道，可以方便加入信徒，佛教所謂平等法門者也。經書上所有的明載，人人得易知之處，就是屬於平等法的教化。經書中還有暗藏真機奧秘，表面上似乎言在此，其實而意在彼之奇秘很多，若不得明師指傳，得了無上正法，任你怎麼聰明伶俐，亦難知道其奧秘，子貢曰〔夫子之文章可得而聞也〕是〔教〕，〔夫子之言性與天道不可得而聞也〕是〔道〕，這就是道與教的差別了。教是常有，道是非時不降的，道是有隱有顯，道在隱時，任你有蓋世英才，聰明特達，兼之博通古今，學富五車的賢士，亦無法可以得着這真道。因為這道是非時不降非人不傳的，有降刼時才有降道，教是常有的，無降道的時，這教原是有的，有降道的時，這教也是有的，因為這個教，乃入道的基本教化，所以道不離教，教不離道，道若離教則道的門前便可以羅雀了，教若離道則為旁門左道不成善教了。
道與教，到底其効果，又有什麼差別呢？
〔道〕是可以超生了死，脫輪廻，返本還源達理天，躱凶災，脫刼難，解冤孽，消罪愆，改命運，出苦海，真有不可思議的妙處呢，故曰〔天上天下唯道獨尊〕豈是虛言的嗎。
〔教〕是教化世人渡世的法則，人道的典型，修心養性的方法，入世為人的儀範，造與家的棟材，涵養世間的道德器，教人改惡向善，循規蹈矩，作盛世良民，享來生的福報，預作將來出世入道的基礎，所以這教亦是不可以一日無的，這就是〔道與教〕的効果之差別處，所以不論在什麼宗教信仰的兄弟姊妹，旣明道是教之本源，由教而入道的基礎，必須大開智慧，再進一步求道以明佛性，了解生從何處來，死後歸何處去的大乘法，才有日常修養修持之目的。
天道如大海，廣濶而深大，不分大小百川千河，不管清濁污水，皆容入大海，更有妙法，便其澄清而歸一味也，時值三期末刼天道普傳在世，亦不分宗教與人種，不分富貴貧賤，皆可得求大道，可傳授萬法歸一的定靜止處也。是善男子善女人，立起大志不恥下問求上進吧！
詩曰
大道普傳在世間
速訪明師把道求
若不深究歸元理
無常一到無路歸
三、道與人的關係
道者理也，在天曰天理，在人曰，本性、良心、性理、一刻亦不得離開此道，一離道就是拔本塞源，性命不保了。怎麼說呢，因為這個性理真道，乃是萬靈之天根，性命之生源，萬彙之根底也，若果拔了本絕了源，其根旣斷，其枝末還能茂盛嗎？還有性命可言嗎？自數千年前，中庸已有證明，〔道也者不可須臾離也可離非道也〕。故曰，道者理也人必由之路也，人依乎道德，如火車在軌，如輪船在水，如飛機有氣，若果火車離軌，輪船離水，飛機離氣，則險象叢生，人若離道在社會為法律制裁，在陰司受閻羅之裁判，則墜入輪廻，四生六道，轉變不息，苦海無邊。故言，旣有人類之生，必有道德之立，如無道德，便無生存，這實是可定言矣，然道之與德，並非學來之識，無須待求於外，本屬人人之固有，道是自性之體，德是自性之用，道是我們的本來面目，德是我們的當然行為，假若，我們能率自性之自然用事就不必再加什麼勉勵作用之美名，講什麼〔修道〕論什麼〔立德〕，而總是正常無奇之人生品行了。故曰，這自性卽是道德之定律，是任何人也不能逃避的，根據此義，自性旣是道德，那麼〔良心〕當然亦卽道德了，是以人人都說自有良心，旣有良心，卽當無條件的行施道德。由此看來，凡是自承認是個有靈性的人，就不能不承認無良心，旣有良心之人，亦不能不承認無道德，故靈性不可一時離良心不可一時無，那麼道德豈不是一時也不能脫離的嗎？所以道德實是人類生存之要素，經常的表現於行。住。坐。臥。之際，和潛藏於衣食住行之間，無形中遂成正常生活上之正律了。故道德本是與生俱有人人同體的東西，絕不新奇怪異，亦非曲折難行，只是要明白大道而已，孔子曰，〔君子守死善道〕〔君子憂道不憂貧〕〔君子樂道〕曾子得之〔戰戰兢兢一日三省己身〕。顏子得之〔拳拳服膺終身弗失〕，以此觀之道與人有密切之關係，惜乎，世人置之度外孔子嘆曰，〔誰能出不由戶，何莫由斯道也〕。
詩曰
大道本來自身有
迷人不知向外求
道本靈根身主宰
速訪明師參妙玄
四、何以必要求道
如前所說，道本自有，德由自發，道為人之本性，為性命之根源，道旣為人之本性，在人身中，就是人人所固有的怎麼又要求道呢？這個性已賦在人類萬靈的身上。雖在人身中，其出入也並沒有形象之可見，其來去也沒有聲響之可聞，故不論何人都是日用而不知，有而不知其自有也，尤其人生自降世以來旣六萬年之久，世世不是在酒色財氣場中計較，就是在名利恩愛中費盡精神，為了滿足人生，以血心用事，精氣不守，道德不講，性燥心粗，氣質暴戾，狼貪驕橫，放肆妄為，巧詐放縱用盡心機，使盡精力，自專恣意縱情，精神愈趨而愈亂矣，從此虛無妙道之性理，道心，被慾蔽情封，一生總在夢中，似睡非睡，似醒非醒，孽海認作愛河，地獄當作樂園，流連忘返，天堂視為無所有，塵世當作其本家，以真認假，以假認真，世世如在醉鄉，只當實情，所謂本心迷掉者卽此之謂也。孟子所以為世人哀之曰，〔人有鷄犬放則知求之，有放心而不知求，哀哉〕此性，此道，此良心，雖是人人所固有，但人人各不知其自有，是以放失而不知求。可知世人已把本性良心放失，而不知求者久矣。自是以後，世人就把這個性道本心，有如歧路亡羊，莫知所之，概不知求了，終致認賊為父，以血心當作本心，一任他之肆無忌憚，胡為亂作，而不知檢點，從此日日造罪招愆，結冤造孽，因果牽纏，輪廻不了矣，人心不古，道德淪亡，未曾有的大浩刼由是發端了，從今而後世人一概，都是在苦海中求生活，向地獄尋死路，當初來時那條正路，已經沒有人問津了，所以這條真經正路，遂至茅塞而不通，天堂樂國的門前可以羅雀了，孟子所謂〔山徑之谿間，介然用之而成路，其間不用則茅塞之矣〕卽此之謂也，世人為了放失本心，不知那裡去了，甚至這條真徑正路，又被荆棘阻塞不通，所以無有法兒，可以找回這個性道本心了，因為這樣的緣故，所以必要求道，又必須要修道者，就是這個原因也。那麼求道呢，就是要找回放失之本心，人類所失去之自家寶，尋到至善地，便是找到自己之真我。修道是怎樣，就是要能修復及找回這條的正路呢，若不求道不能明白本心的來源止處，亦不能知本心放失的原因，及被錮的地方，求道後由此處可止定修道之基本，與立德之方向，故修道立德者，必當先以求道作先決條件也，所以必須求道修道，才能救回本心，回歸故鄉極樂國，使吾們的主人翁。（靈性）重見天日，拜見
老
，歡會龍華，何等的美滿啊。可是這個天道若無
老
的天命，特降真道授命於明師，指傳這個〔性理真傳〕點開妙竅，闡明萬古奇秘的心印正法，那麼任你賢過顏閔智勝范增，亦是無法可以知到這個性理妙道的來源處──玄關善地，便難知道其奧妙了。可知，道卽理，理卽性，道卽是良心，良心卽是佛，要超生了死，脫出輪廻，躱刼避災，成佛成聖成仙者悉由此道也，道之寶貴，不用說而自明矣。所以釋迦不慕太子之貴，入山修道，妙善不貪宮主之榮，出家訪道，軒轅亦須拜師七十二，孔子求師問禮於柱下，神光立雪少林斷臂示誠，所以古聖賢，絕塵離世，抛妻離子，苦修數十年者，皆為求此性理真傳之大道也。
詩曰
不知到底一歸何
是以神光拜達摩
立雪少林為何事
只求一指躱閻羅
又曰
時至三期白陽天
普渡三曹好佳緣
明師應運東西奔
四處設壇點妙玄
奉勸有緣急惺悟
速求大道明本源
領受天上三秘寶
誠心修持成聖賢
五、得道有四大難
一、人身難得
人身難得，人為萬物之靈，性藉此身以存，身藉此性以生，真不離假，假不離真，真假打成一片，心經云色不異空，空不異色，藉此身以超此性，借假修真，苟無此身，此性可以超之，無此假體，何以修真，此卽愛此身也，尤其人在塵世，若是不謹慎，造罪造孽，罪孽已深重，來世變作六畜，一失人身，難以聞道也，故人身難得者此也。
詩曰
萬劫千生得個人
須知前世種來因
此身不向今生渡
更待何時渡此身
二、中華難生
中華難生者，道乃至中至正，至善至美，不偏不倚，大公無私的，居於亞洲，亞字為白十字也，天地之樞紐，中央戊己土，真中的至善地，我大中國自古以來，稱為中原、中國、中央、中華，中也者天地之大本也。蓋因我中國，位在地球之最中心，有一高山，古昔稱為須彌山，以後稱為崑崙山，日本譯作〔ヒマラャ山脈〕是全世界的最高峯，故稱謂世界之屋樑，全球的地脈，悉從此崑崙發源的，崑崙上對天河，河水倒下崑崙，而通黃河瀛海，黃河流域，地質多黃土，黃河之水，始終渾濁而黃色，若中國聖君出，或將降生聖人之時，才有澄清數日，以顯瑞徵，按此黃河，透崑崙通天河，乃位天地中央戊己土，屬黃之佐證了。我國旣位居天地之中心，是以
維皇上帝，創造宇宙，降生人靈萬類，自然先從中心點之中國着手也。人類的進化，確是我中國為最先，文物的發明，亦是我中國為最早，上天降真道，每期都是降在中國，為道德之淵源，真道發始之地也。欲求真道若非生於中華，猶如緣木求魚的了，故曰中華難生也。
三、三期難遇
三期難遇者，三期末刼也，亦為三陽開泰，刼泰並行之謂也，卽青陽、紅陽、白陽之轉運也。然道非時不降，非人不傳，譬如人之患病垂危，必延之於醫藥，藥應病而服，道應刼而降，屆此三期白陽應運，三期末刼，三災八難齊現，九九八一末後一着，七七四九，日夜難分的未曾有的大浩刼已臨，大地萬靈萬物的未日已到，空前大險象了，非真道不足以救拯，故無極老
，大發慈悲，為救萬靈，不惜秘寶，在末劫末日的來臨，前特降真道，拯救三期災難中之眾生，若非三期白陽應運，欲求真道是難上難也，故曰，三期難遇也。
四、真道難逢
真道難逢者，三期真道降在庶民火宅，大開普渡，人人有份，個個能得，這個好機會，人身、中華、三期，雖幸得到，還有一難就是第四難這個〔真道難逄〕，這一關了。真是〔三幸還易得，尾關正是難〕試看現在中國的人數以數億計，其數不是不多呵，三幸不是不得呀，，然而逢真道者，實若晨星，寥寥無幾，這是甚麼緣故呢，為造罪過深，前生冤孽深重，債主要來亂本心，八德零落，酒色財氣迷竅，名利恩愛纏身，道根已斬了，或在此三期普渡中萬教齊發，有不少邪教左道，或借佛名迷眾，或不守佛規而偏歧路，假者貿貿皆是，真道不二法門，皆在火宅直指真傳，若無三生有幸，祖上餘德皆易信入旁門外道，或流於迷信也。故曰〔摸着根的成佛祖，摸不着根的瞎修行〕又曰〔世間最難得者人身也，人身更難得者道也〕真道非佛緣深厚，祖德蔭澤之人，實難遇之，故曰真道難遇也。
詩曰
人身中華最難生
三期真道更難逢
今得人身聞大道
務必早修早超生
六、求得大道有甚麼好處
道者路也，乃是要回天堂歸根還鄉之正路，而不是凡塵世之馬路，更不是顛入苦海之迷路，亦不是墜入輪廻之末路也。這條正路，在那裡呀？悟者近在目前，一步可以直超，迷者遠在十萬八千里，經千萬遍的輪廻，還是找不出這條正路，雖幾萬年亦行不到的最奇秘的路呢。原來這條正路，是在吾人的本性中，來自理天的，來時在理天謂之無極真理，賦來人身中乃謂之性，故曰〔性理〕，來時旣由如是處來的，去時應向如是處去的，這就是人人生死來去必由的真經正路，所以又稱之曰〔道〕者就是這個緣故了。孔子曰〔誰能出不由戶，何莫由斯道也〕卽此義也，換言之就是求回本性之天理良心者是也，孟子曰〔學問之道無他，求其放心而已矣〕，如果求得着這個〔真理天道是有甚麼好處呢〕？
（一）可以超生了死
超生了死是什麼意思，就是超出陰陽，跳出五行，脫輪廻登極樂，免了生生死死在苦海，萬劫不能翻身。何以必要超生了死呢。因為這生死皆不是好的事，陽世陰府皆不是好的去處，莊子所以說〔我本不願生，忽然生在世，我本不願死，忽然死期至〕生生死死真假莫辨，流浪生死，苦海無邊，釋當時棄王宮之貴，為了生死一大事因緣而出家。可知世間並非樂土，生死皆非好事，生在陽世也是活地獄，死在陰司也是死地獄，生死總在地獄苦海，陰陽兩地皆非善地，活地獄死地獄，皆非樂園，也可以知道了，故欲求了死，先求了生，欲求了生，必先超生，欲超生須求道。若受明師直指大道，得授〔性理真傳〕，及神印佛記無字口訣，則地府抽丁，天榜掛號，脫離閻君，不落無常之手，超昇天堂極樂，免再降生塵世，受這陰陽輪廻，四生六道轉變之苦，此所以必要超生了死者此也，若不屆三期末刼。真道不降，欲超生了死是難上難矣。佛經云〔踏破鐵鞋無覓處，得來全不費工夫〕誠哉斯言。
（二）可以改惡向善
去邪歸正，求道才能找回本性良心，始能知道人心，有真有假，真的就是本性良心，亦卽是元神，假的就是血心人心，卽識神是也。世人每一興念，悉涉貪私偏邪，每一舉動，皆屬陰險狠毒，皆因本性良心，悉被慾蔽情封，不得出現，一任血心人心之識神用事，所以然也，所以必須求道，才能求回本心，生發妙智慧，才可以照見是非曲直，善惡邪正，轉識為智，守正遠邪，所有作為，皆依中道，本性為師。故孔子曰〔三人同行必有吾師焉，擇其善者而從之，其不善者而改之〕此言本性良心卽吾們的良師，舉凡有所作為，依此良心做去，則萬無一失了。所以求道才能真正改惡從善，去邪歸正，誠然有之。
（三）可以消禍刼，解冤孽
禍刼冤孽皆由人自造的，因為人人放失本心，棄了八德血心用事，所以作為悉違反良心，不合天理正道，所以結冤孽，造因果，殃連禍結，久而久之，遂釀成古今末曾有之大浩刼者；皆由世人失道故也。禍刼冤孽，旣因放失本心失道的原因而釀成的，所以必須求道，求回本心，才可以消禍劫而解冤孽者明矣。果能求得良心正道回來，自然知道禍刼之所由來，冤孽之所由結自能悔旣往之過失，誠心懺悔，極力行功立，德以償宿孽愆尤，自然冤解孽消，無有牽纏，且從此後，一意一念，悉依本良心為主，一舉一動，悉依八德是遵，那能再結孽債，再造刼因呢，似此新仇不結，舊恨無存，身心清淨自然禍刼冤孽不解而自解矣。但現值三期末刼世，人類應受此番的清算，若有求道者，改惡向善，去邪歸正的善人，不論何處遇災難，真誠用三寶護身，自有神聖之庇佑。上帝的恩典，可以了脫生死刼煞矣，故必須早日求道修道也。
詩曰
修道無別修 只要識路頭
路頭若識得 生死一時休
七、何謂三期末刼
自開天闢地，以至天窮地盡，其間謂之一元，一元有十二會，一會有一０、八００年，共十二萬九千六百年為一終始，每會因氣象變遷，而有數期之刼運，現在午會告終，未會始起，自開天以來約六萬餘年，已有三期之分。第一期曰，青陽期，應於伏羲時代，刼名龍漢水刼，刼數僅有九劫，由燃燈古佛掌理天盤，道降於君王將相，是為龍漢初劫，救渡二億仙人成真。
第二期曰，紅陽期，應於文王時代，劫名為赤明火刼，刼數加倍，為十八刼，由釋迦文佛掌理天盤，道降於師儒，是為赤明次刼，亦救渡二億真佛子成道。及至本會為第三期，曰白陽期，應於午未交替之際，刼名為罡風劫，人心敗壞更勝以前，故三災八難，一齊降臨，九九八一刼謂三期末刼，道降儒門，由彌勒古佛掌理天盤，道降於庶民火宅，大開普渡。每期道刼並降，降道拯救善信，降刼收殺惡孽，刼由人造，道因刼降，道宏則刼消，故弘道所以救刼也。先天老
的原靈，有九六降在世間，青紅二期四億回先天，還存九二原人，這一回三期末刼，要救回九十二億殘靈，為此
皇
特降真道，普渡三曹，大闡佛法，但此時人心離道太遠，眾原子生生死死，貪戀紅塵假景，迷失本來性靈，旣不知從何而來，復不知尋路而歸，愈沉愈迷，愈迷愈壞，人心不古，世風日下，道德已不講，日日在報紙上看到殺人而不稀奇，色情失禮亂倫而不知恥，不孝不義而不知悔，你爭我奪，造成社會黑暗，人心險詐，迷昧太深，已遠極點，因之釀成空前未曾有之大浩刼，名曰三期末刼。在此三期
白陽刼中，道傳庶民，要渡救眾多的原人，誠非容易。
上天慈悲，復差青紅二期成道的四億仙佛，盡下南閻，飄散九州，借母投竅，修真養性，助天行道，代天宣化，為救度眾生，日夜不分，物力財力人力犠牲，為這三期收圓事，各立功果，待至收圓，有功定果，修道者可享清洪雙福也。故仙佛云，這一次，三期事，驁天動地，不管，仙或是佛，倒裝下世。重建立，三期功，依功定果。不管人，或是神，為道而辦，仍然是，不差移，特賜品蓮。不分你，前世仙，或佛或神，不分你，前世人，或或鬼，這一次，三期刼，重立奇功，皆可成仙佛祖，返回理天。
詩曰
天運迭轉末三秋
三災八難遍地流
九九浩刼誰能脫
救世惟憑一貫舟
八、真道天命道統
真天道必有真天命，天命者
維皇上帝之明命也。道統者，單傳獨授，一代傳一代，繼往開來的真道不二法門也。自伏羲一畫開天，造先天八卦，為大道降世之始。伏羲為第一代道統祖師，後傳第二代神農，第三代軒轅，第四代少昊，第五代顓頊，第六代帝嚳，第七代帝堯，第八代帝舜，第九代夏禹，第十代伊尹，第十一代商湯，第十二代太公望，第十三代文王武王周公，第十四代老子，第十五代孔子，第十六代顏子曾子，第十七代子思，第十八代孟子，為東方十八代，代代相傳，單傳獨授之真天命道統祖師也。孟子以後，道脈西遷，心法失傳，儒脈泯滅，究未得繼續道統，業經盤轉西域，釋門接衍，釋迦牟尼夜睹明星證無上覺於菩提樹下，拈花單傳給大弟子迦葉尊者，為第一代，第二代阿難尊者。第三代商那和修尊者，第四代優婆毱多尊者，第五代提多迦尊者，第六代彌遮迦尊者，第七代婆須密多尊者，第八代佛駄難提尊者，第九代伏駄蜜多尊者，第十代祖脇尊者，第十一代富那夜奢尊者，第十二代馬鳴大士，第十三代伽毗摩羅尊者，第十四代龍樹大士，第十五代迦那提婆尊者，第十六代羅睺羅多尊者，第十七代僧伽難提尊者，第十八代伽夜舍那尊者，第十九代鳩摩羅多尊者，第二十代闇夜多尊者，第廿一代婆修盤頭尊者，第廿二代摩拏羅尊者，第廿三代鶴勒那尊者，第廿四代師子尊者，第廿五代婆舍斯多尊者，第廿六代不如蜜多尊者，第廿七代般若多羅尊者，第廿八代菩提達摩尊者。直指心法至二十八代，達摩祖師。梁武帝時，達摩奉天命西來東土，真機妙法，復還於中國，諺所謂〔老水還潮〕也。自達摩入中國，真道乃－脈相傳，達摩為初祖，單傳給神光二祖，三祖僧燦，四祖道信，五祖弘忍，六祖惠能，單傳至六祖，衣鉢已止傳，有南頓北漸之稱，其時道統暗傳火宅。
有詩曰
釋家從我絕宗風
儒門得我正法通
三期末後收圓事
正心誠意合中庸
六祖惠能又單傳給白馬二人為七代祖，從此道轉火宅，八祖羅蔚羣，九祖黃德輝，十祖吳紫祥，十－祖何了苦，十二祖袁退庵，十三祖楊還虛徐還無，十四祖姚鶴天，十五祖王覺一，十六祖劉清虛，此為紅陽道運圓滿，道轉白陽，彌勒應運，路中一為白陽初祖，奉天命應運大開普渡，大闡玄機，弓長子系為白陽二祖，繼續辦理末後－著，三曹普渡，萬教歸一，按此道降世，均係應運而傳，三代以上傳君相，一人而化天下，為青陽期。三代以下，傳之師儒，三教繼續而出，各傳一方，為紅陽期。現值三期末刼，世風頽壞，浩刼流行，不有天道挽救普化世人，不能轉為堯天舜日，於是道降庶民，真法普授，得之者人人成道，個個成佛，為白陽期也。
詩曰
大道單傳一脈存
口傳心授妙法留
有根有基善緣子
找尋祖根歸正流
又曰
大道闡發聖脈傳
勅令三佛辦收圓
若還不求真天道
歷刼千生身難翻
九、大道寶貴何以暗渡
寶玉深藏，瓦礫外露，這是盡人皆知的，真道之奧秘，真道之寶貴是天命為主宰也，有隱有顯，有明有晦，有降有收，有時濟渡，有時湼槃的，若在隱晦的時候，不論如何，都不得知道這道是啥奧秘，道與人有什麼關係，有什麼好處。若在明顯的時候。
上天才將真理奧秘洩出，使人人得知道，道的玄妙，道之寶貴，道之來源，道的止處。若逢降道之時，就是要來濟渡眾生，上天才降真天命，特命佛聖掌教，又授命於明師指傳這個〔性理真傳〕，使修道者個個知道道的真根出處。纔能朝向這目的地進修，人人知道這個性理的止處，才知由這根本心地修起。若天命收起，道在湼槃的時期，任何掌教的佛聖，都不敢越過雷池一步，絕不敢再傳，不敢再濟渡一人呢。就是明師亦不敢指授此〔性理真傳〕。所以這道一旦天命收起來以後，不論如何，也就難以再求這個真道了。所謂〔有緣遇着佛出世，無緣遇着佛湼槃〕就是說有緣者，就能遇得着天命降道，佛聖濟渡眾生的好機會，無緣者，就是遇天命收起，道已止渡，這是無緣可以求得真道的意思，所以三期難遇，欲求真道者，須要趁這個三期，真道降世，若錯過這個機會，再要遇三期普渡，必待之，後元會，十二萬九千六百年矣。
若問主宰這個〔道的隱顯收降或湼槃〕之無上主宰者是誰？尊曰：〔明明上帝無量清虛至尊至聖三界十方萬靈真宰〕是也。名之曰：〔無生老
〕，〔無極老
〕是也。
詩曰
惟道獨尊我獨尊
生尅制化老身分
三界十方
為主
養育聖凡一靈根
真道是
明明上帝的明命所降，宇宙間的一切，萬事、萬理、萬物，為天地人物，日月星辰，山河江海，風雲雨露之造化主，故曰〔天上地下惟道獨尊〕，中庸云〔道也者不可須臾離也，可離非道也〕，孔子曰〔朝聞道夕死可矣〕〔君子死守善道〕，可見這個道，就是無上的尊貴了。這個道，因有此無上之尊貴，所以人得之，則成佛，成仙，成聖。羽毛鱗甲，萬靈得之，亦可修成人體，仙風道骨。木妖石靈得之，亦可成精，變化無窮。是以真道，不得妄傳，嚴秘不洩，所以真經不在紙上，故謂無字真經，若不受過。無極老
的天命，應運普傳者，不論仙佛聖人，都不敢亂傳，惟恐洩漏天機，秘寶妙法，被匪人，或精靈，所竊，將來禍世殃民，為害不淺，假使不肖份子，故逆天命胆敢妄洩天機者，必遭天譴雷誅之果報，絕不是兒戲的。只因真道有這等的利害關係，乃有〔真道〕與〔教化〕明暗之分別明施教化，暗傳真道之分流，〔教化〕是不論何時，何地，何人，皆可傳教的。〔真道〕是非時不降，非人不傳的，子貢曰〔夫子之文章可得而聞也，夫子之言性與天道不可而聞也〕。可知孔子杏壇設教，也是明傳教化，暗傳真道是無疑的了。釋迦把這真道欲傳迦葉，以〔拈花微笑〕，暗點妙竅，把這個至尊的天道傳給迦葉尊者也。五祖，弘忍，欲傳真道給六祖惠能以三更授法，不令人知，當以袈裟遮圍，不令人見，親為指點，皆是明教暗傳也。蓋因這唯一無二之真道，若非有夙根深厚之有緣者，實難聞得此真道的，茲值三期末會。
上帝特降真道，大開恩典，不論官民士庶，皆可以聞此道矣，實千古未曾有之大法緣也。惟願全世界的兄弟妹們，趁此佳期幸遇，切勿錯過機緣。根基深厚得求真道者，切望大展宏愿，真修實煉，內功外果，相輔並進，成聖成賢，成仙成佛，在此時也。未聞道者，不論中外，不拘種族，不別宗教，切勿固執門戶之成見，常懷聖賢之心胸勿使科學之醉心，自誇萬能而自是。須知天地至理固常有，而教應運而有變，天運循環無往不復，際此旋乾坤之秋，宏道昌德之日，正法重明，真儒復興，五教合一，萬教平收，天運大轉機之期，人心大覺惺之候，可成聖果之大機運了。特望各界兄弟姊妹，放開容言之量，丟掉固執，偏見之私，速求真道，求回本心，還本來面目，廣種福田，積功累德，解脫冤債，了脫輪廻，登彼極樂，超九玄七祖，才可謂之克肖令子。切望人人，通權達變，因時制宜，切勿膠柱鼓瑟，不知權變，刻舟求劍，固而不通，認蹄作兔，執杆為魚，苦守枯株，終無所成，及至〔緣會一錯過，好機不再來〕。到那時才知道，遲了遲了，悔之晚矣。
詩曰 千年鐵樹開花易
錯過普渡再遇難
奉勸善信三期子
趁機速修上天庭
十、求道後修道之功夫
大道之修行，昔時出家修行，如今三期末刼真道降世，救渡原人普渡三曹，特明師降世，指授〔性理真傳〕，又命千佛萬祖，齊下東林，代天宣化，大闡性理心法，明示真修實行之功，直由性理入手，不用抛妻離子，放棄家庭，絕塵避世，在家夫婦子女可以同修，父不失於慈，子不失於孝，夫妻不失於義，兄弟不失於友愛，不論士農工商皆可修道。先天大道固必須進修辦道，後天事業亦可以營謀，為半聖半凡，一面修道，一面進行各人工作，無論何界，均不妨害其職業，如此容易，如此簡便，這乃是。老
愛子心切，大發鴻慈，大開恩典，使吾們不論任何，都可以修道，不論婦女文盲，亦得超生了死，脫輪廻登彼極樂，使文人士子，勤求學問，可以列真儒，希賢，希聖，成仙成佛，似此良機，千載難遇，惟願善信，得道者，速卽修道。修道功夫，為成己成人，成己卽修身，自己改過懺悔，一切行為，要合乎理。成人卽渡人，自己得道須將道理宣揚，令諸親友，亦明道義，同登天道，人人改過，行為均合乎理，中庸云〔率性之謂道〕修身也〔修道之謂教〕渡人也。代天宣化，渡人為外功。改過遷善，修身為內功也。值三期末刼來臨，天時緊急，重外功輕內功，外功圓滿，內功自成，故修道以行外功為先，而身不修，不能齊其家，其家不可教而能教人者無之。成己始能成人。正己始能化人，則似又行內功為先，總之大道之功夫，要在內外不分，動靜無二，無內無外，可內可外，知行合一，常應常靜，卽此便是不二法門，大道之真功夫也。
詩曰 萬古奇緣奧妙多
三期末刼開天科
三元運會龍華選 考拔佛子證大羅
十一、修道立德
德能感天地鬼神，能移風俗人心，可知至尊者道，至貴者德，孔夫子曰〔德之流行，速於置郵而遞命〕，老子曰〔元始祖炁也，無形無象，無名，强名曰道〕人何以要修道，修者治也，道者路也，路不治則不通，道不修則不成。有道必有德，子曰〔克己復禮天下歸仁〕，仁者德也。所謂仁德。周易曰〔成德〕大學曰〔明德〕論語曰〔修德〕司馬曰〔積德〕孟子曰〔尊德〕修道若不立德，冤不消，孽不解，就得道亦難修，就修道亦難成，子思曰〔苟不至德，至道不凝焉〕，仙佛曰〔道要德培，孽消清，不然魔考嚴〕，所立之德有三焉。
（一）心德（二）身德（三）口德。
心德者，存心慈悲淑世，公平心，心敬天地，念念體聖賢，尊長上，孝父母，待人無驕，無矜，對眾無怒，無怨，此卽為心德也。
身德者，品行端正。修持謹慎，有模有範，中矩中規，修飾質樸，日用儉勤，拜佛虔誠，接物謙和，事上恭敬，待下禮仁，先行後言，此乃立身之德也。
口德者，總要言語益人為要，常談果報，格言勸人，常解聖經，善書警世，不言則已，言則言道，言德，言功，言果。不說則已，說則說經，說法，說玄，說妙，此則立口德也。
諸君果能依此，身體力行，不患不能成功結果耳。但道有旁有正，而德有真有偽，不可不辨焉。正與真者，言行相顧，真者正，是道是德。旁與偽者，口是心非，旁者偽，是賊是妖。故曰，有道無德，道之賊，有德無道，道之妖，又曰，有功無德便成魔，有德無功道難成，道德兩全，仙佛根苗矣。
詩曰 明德親民日日新
良知格致聖機真
五常八德時遵守
莫順人情積惡因
十二、聖凡分別
人生天地之中，有清必有濁，有善必有惡，有君子必有小人，故此分出聖凡兩路。
凡路者，心心都是謀食謀穿，念念都是為妻為子，不在酒色財氣計較，亦在名利恩愛裡營求，日間謀財，夜間謀色，使了奸貪詭詐，用盡暗算陰謀，是是非非煩煩惱惱，此事未過，彼件又來，不顧天理良心，只顧爽心樂事，造罪造過，結冤結仇，生也不知，死也不覺，壽無百歲，狂思千年，直到精枯神瘁，無常來勾，方將財產擲抛，妻子離散，空持雙手，去見閻君。閻君計罪，照筆施刑，受盡痛苦千般，又罰輪廻，多轉投生六畜，萬刼千生，難得人身，此是做凡事，行凡路，受此苦報也。
聖路者紅塵看破，道德認真，能斬開恩枷愛網，打破利鎖名韁，跳出財色關外，躱脫是非場中，投進善門，皈依學好，懺悔前愆，清口守戒，掃除十惡八邪，精嚴三皈五戒，體仙佛之心為心，法聖賢之行為行，正心誠意，修道立德，捨財捨力，辦果辦功，修到果滿功圓，必有丹書下詔，超昇天界，不為佛，亦為仙，不為聖，亦為賢，永證西方極樂勝境，此是做聖事修聖路，受此福報也。大丈夫，是君子，必須超凡入聖。
詩曰 未悟師渡悟自渡
上清下濁分兩路
修身正心定主見
效法聖賢還故鄉
十三、辦功修果
辦功者外功也，修果者內果也，外功內果，修行不可缺也，古人云，有功無果按無足，有果無功自不全，又曰，功圓果滿脫殼飛昇，由此觀之，功雖圓，果未滿，還要再修，或果雖滿，功未圓，亦要再辦，必修果至八百，辦至功足三千，方謂功圓果滿也，三千功者，天道之功辦一千，世道之功辦一千，人道之功辦一千也。然辦字，左右皆辛，其中有力，謂捨身捨力，辦此外功也。夫人道之功者，乃他人有飢寒，我以衣食濟之，他人有困難，我以財物賑之，或贈藥施茶，修橋補路，或助喪葬，種種利人之事，辦夠一千。
夫世道之功者，現當末世，人心變常，殺盜淫邪，無惡不作，奸巧詭詐，無所不為，大則作亂殃民，小則忤逆犯科，有德有財者，宜以身教人，能言能說者，宜以口化世，印善書，喚醒頑徒之迷，談道談德，辦夠一千。夫天道之功者，茲當三期末刼，普渡大開，諸佛諸祖，立願度人，人數未齊，慈航未滿，一要人力辦道闡道，二要財力設壇舖張，故此分出，內辦，外辦，調辦，苦辦，助辦，替辦，以便人而安量力而行，協普渡助收圓也。
（一）內辦者乃在佛堂內，舖張打理，殷殷懃懃，克己和眾，迎上接下，不辭艱辛，卽為內辦也。
（二）外辦者，立志穿州過省，開荒闡道，引眾調賢，同登道岸，卽為外辦也。
（三）調辦者，不拘何方道場。果是我類，倘有不方者調之使方。不圓者調之使圓。不誇己功，不矜己能，此為調辦也。
（四）苦辦者，如助上人出外辦道，一切內外事務，各樣幫忙，聽從差遣，不辭勤勞，卽為苦辦也。
（五）助辦者，如本方有佛堂，或財力不敷，人力不足，有財者捨財，為堂中應酬，有力者捨力，為道中効用，不分彼此卽為助辦也。
（６）替辦者如賢良有志兼善，欠缺人力，誠心捨財助道有能力者，領去開荒，渡轉原人，大家均之有功，卽是替辦的，如此直辦去，足一千，此謂之三千功也。外功足三千，八百果自圓也。
詩曰 先天大道在世間
修道由人成由天
不肯加功前進步
時至後悔枉叫天
十四、修道依法行持
國有國法，家有家法，道有道法，各當依其法，守其法為要，治國者，不依國法，國必亂，治家者，不依家法，家必敗。辦道修道者，不依道法，道必不成。譬之工藝小術，製造各種器物，若不依規矩法則，皆不能成方圓之器皿。何況佛道，超凡入聖，修性煉命之大事也。若不依法行持，怎能修得成功證果乎。我們投進佛門，領受先天大道，又領
老
慈航，受佛恩慈悲甚厚，總要遵佛規守禮節，以天命要重，佛法要尊，善言為寶，普渡為心，志向要高，齋戒要精，規矩要嚴，行持要好，榜樣要正，度量要廣，品行要端，處事公平，忍，讓，謙恭，敬上愛下，遵師重道，認祖歸根，低心下氣，克己和眾，不拿身份，講道論德，教愚化眾，不吝才學，竭力盡心，調賢引眾，不辭勞苦，辨魔認道，從正闢旁，耐魔耐考，有始有終，捨財捨力，辦功辦果，成己成人，若夫好勝貪高，搶功奪果，胡作亂為，敗道傷風，執着愩高，獨行傲眾，不遵佛規，另立宗旨，滅祖欺師，弄是說非，傷道害眾，私心偏見，投魔信邪，畏難苟安，好閒貪懶，繁華奢侈，食美穿新，一切痛改前非，時時遵規守禮，辦功方是真功，修果方是實果。法則時時都要留心作去，收圓之日，龍華之期，騎青鸞，跨白鶴，超上瑤池，逍遙天界。脫離輪廻，高證蓮位，永不投東，再不下生，與天同壽，與地齊年，九玄七祖亦同登極樂，同享清福，超生了死也。
詩曰
三期應運開科選
蹈矩守禮學聖賢
去邪歸正日三省
真修數載證品蓮
十五、受得苦中苦，方為人上人
世人若未明理，皆貪的是樂，求的是福，只圖榮華富貴享受。反之厭的是苦，所以日夜奔波以求其樂，汲汲以求其福，却不知樂中有苦，福中有禍也，樂愈多苦愈深，福愈多禍愈大，例如，富家子弟，生於富家，寵愛過甚，要一奉十，未嘗經歷艱難辛苦，不知父祖的經營苦楚，每日吃山珍海味，穿的是綾羅紡絲，夜夜飲宴，秦樓楚館，携妓宿娼，樂而忘歸，可謂樂矣，豈知好景不常，有出無入，坐食山崩，一剎那間，床頭金盡，或染惡病梅毒，嬌滴滴的鶯聲，忽變為迅雷的逐客令，前是大爺大舍，今是落魄丐兒，到此時，樂已不知那裡去了。或官居極品，位至三公，一人之下，萬人之上，堂上一呼，堂下百諾，聲聲赫赫可謂樂矣，試看齊桓訌，陰人作崇，奸人朋比，屍作蟲窩，臭聞數里，殿堂作戰場，身屍無人葬。或在位離了德政，萬民怨，或國事多端，日日煩心，夜夜憂慮，其樂何在，福在那裡，這不是樂極生悲嗎？樂極生悲，苦盡甜來，古今明言也。釋迦大智，悟出世間一切皆非我，有立志棄太子之榮貴，離別父母妻子，孤身隱遁山林，為求大道脫出苦海，千里遍求明師，餐風宿露，臥雪眠雲，或獨坐荒山，苦修數十年，可謂苦矣。妙善公主，不戀宮主之貴，何仙姑不貪范石之富，甘願閉門苦修。歷受種種考煉，以金枝玉葉之身，不辭工作勞碌之苦，願棄錦衣玉食，自甘茹素淡泊，受盡幾十年的苦修煉，亦云苦矣。
孔夫子涉萬里程，途問禮於柱下之老子，棄官職，週遊列國，欲行其道於世間，厄於陳蔡，絕糧七日，被圍於匡，身臨險地，受盡譏誚諷刺之侮，蒙乃削迹伐檀之辱，道之不行歸魯，設教杏壇諄諄善誘，誨人不倦，前後弟子三千，身通六藝者七十二賢，刪詩書，定禮樂，贊周易，作春秋，因獲麟而絕筆，可謂苦之甚矣。神光二祖，雖講經說法數十年，未得明師，指傳性理心法，只知萬法歸一，却不知一歸何處，是以立雪少林，斷臂示誠，拜求達摩祖師一指，可謂苦矣。
詩曰
不知到底一歸何
是以神光拜達摩
立雪少林為何事
只求一指脫閻羅
邸祖，當年之苦修，自王重陽祖師歸空之後，各自散夥分途，勞燕分飛，各任西東了，邱祖當時無家可以栖身，無地可以托足，上無管鮑之知友，下無憐貧之范叔，流離顛沛，遍走江湖，屢屢絕食，幾經餓死者數次，不亦苦乎，釋迦由苦而成佛。妙善公主忍苦，成觀音菩薩。何仙姑耐苦位列八仙。孔子因苦而成至聖。神光由苦而得道，邸祖因苦對狀元天仙。此等聖賢仙佛，莫不是皆由苦中而成著乎。
試看，古今東西，能從樂中而成聖成佛者未之聞也。是故，得道修道的兄弟姊妹們呀；旣聞得真理天道，性理真傳的無上妙法。就要立志修真。欲要修真出世，只有聖賢事業，要苦耐勞，日夜不離真道而修身，正心，行功，立德。世情是虛假，世間不是我們永取之處，雖享壽七十年，只有二萬五千餘日，但人之生命壽數，難保朝夕也，今日不知明日事，今日脫離襪不知明日穿不穿，如此短短人生，必須求脫苦海，欲脫苦海必須立志向道求道，得道修道，修道人不為物質之所動搖，不為聲色來引誘。視聽言動，皆合乎理。道心抱定，向目的地勇往精進，真道逆行上昇，似登梯一樣上高杆必須耐勞克苦，不達目的不肯休的志向，猛勇真修向前，立功證果。在此三期佳運，成仙成佛的大機緣，奉勸諸親，為道不辭勞苦，為開荒為渡眾，為濟度眾生而設想，大闡玄機，大發慈航，四海渡原人，待至功圓果滿，丹書下詔，仙佛接引拜謁。
皇
，會龍華拜會羣仙，飲的玉夜瓊漿，吃的是蟠桃仙果，不生不死，苦盡甜來，極樂逍遙，成為人上之人也。
詩曰 逐利貪名滿世間
不如破衲道人閒
籠鷄有食湯鍋近
野鶴無糧天地寬
富貴百年難保守
輪廻六道易循環
勸君早覓修行路
一失人身萬劫難
十六、修道存心立品
道由心學，仙由心修，佛由心作，功由心行，德由心積，心能作天堂，心能作地獄，百事都是，由心想出，出發點在於心，心裡想得好，做出來也是好，心裡想得不好，做出來也是不好，心裡存了善念，外面就有善事做出來，心裡存了惡念，外面就有惡事做出來。如建築或作機械，起初必先要製圖，製圖首先要畫十字中心為起點而製圖，那中心位置，若正確，所製的圖就正確，所建的屋，或所製的機械，就正確而性能很好也。設若起點不正確，定然所製的機械，就不正確不能達到理想的性能，然而我們旣得不偏不移的中庸，是佛性良心所居之正位，作事憑一點良心為發端，必須時時存良好心念，正心誠意而修，念念在道，時時遵守規矩，將來不怕理天無份，不怕大道不成矣。存心者：
（一）待父母，要存一個孝順心。
（二）故了官，要一片忠廉心。
（三）見人窮苦，要存周濟心。
（四）見人患難，要存哀憐心。
（五）見人財物不可生貪謀心。
（六）見人妻女，不可生淫慾心。
（七）見人才能，不可生嫉妬心。
（八）見人發跡，不可生怨惡心。
（九）每日思念，要存正道心。
（十）一生行事，要存忠厚心。
立品者：
（一）衣冠立品，帽子要端正，身上穿衣服，無論新舊，須要乾淨，不可齷齪，須要着好，不可袒肩露背。
（二）舉止立品，人生舉止須要端，方不可荒唐遊戲，行步須要穩重，不可輕佻跳躍，坐立須要安穩，不可搖擺橫斜，待人有禮，不可傲慢不恭，說話須要謹慎，不可胡言亂語，應酬須明次序，不可舉動慌張，行事要有身分。
言語者：
（一）有了錢財，不可驕傲說話。
（二）有了才學，不可狂妄說話。
（三）長輩面前，不可有恃大說話。
（四）女眾面前，不可有粗蠢說話。
（五）見人富貴，不可有不平話。
（六）自己窮苦，不可有怨恨話。
（七）氣中宜靜默，不話為高。
（八）怒時要忍耐，少說話為妙。
（九）無中生有捏造事端，叫做瞎說空話。
（十）有一說百，千而說萬，叫做說大話。
（十一）自己褒獎，叫做誇口話。
（十二）批人過失，長短，叫做刻薄話。
（十三）每說一端，形容過甚，叫做無邊話。
（十四）每說一言，毫無信實，叫做虛浮話。
（十五）酒後胡言，叫醉漢話。
（十六）專講鬼祿，叫做說魕話。
（十七）妄想富貴，叫作說夢話。
（十八）每與人爭論者，叫做硬强話。
這等都不是叫正道說話也。子曰〔可與言而不與之言，失人，不可與言而與之言，失言〕，智者不失人不失言。智人不言，言必有中，言不中理，不如不言，一言不中，千言無用，言不可不謹慎也。
詩曰
有人問你是非事
退步搖頭三不知
只顧自己生死路
伓管他人閑是非
十七、修道要有始終
修者修道也，道猶路也，卽修歸家認
之湼槃還鄉路也。路在那裡，在吾人之方寸寶地也，中庸所謂，天命之謂性，率性之謂道之天性流露是也。性乃由天所賦之無極真理，在天曰理，賦人曰性，則為吾人之天根也，來時由於此路歸時亦須由於此路，故太上稱之曰，〔道〕，來旣有路，何須再修，只因人自降世以來，被陰陽氣稟所拘，受五行生尅所制，魂為情思顛倒，魄為欲念顛連，迷真逐妄，認假作真，忘却故家園，貪戀虛花境，日夜為酒色財氣，名利恩愛迷纏，失却本真，那知來時的路，順治皇帝曰〔來時糊塗去時迷，空在人間走一回〕，之句，孟子亦云〔山徑之谿間介然用之而成路，其間不用則茅塞之矣〕。由此道路自人生降世以後，鮮有人回鄉，那有誰人，再去行此路呢？路旣久無人行，坑塹自現，荆棘自生，聖凡路絕矣，為此修道之所以必要者此也，但修道必須有始有終，要有始有終者，必須信道有篤，修道有恒，假使認道不真，則信仰不固，矢志不堅，則易反易覆，持心不謹，易受煽惑，意氣不剛，易生退縮，眼光不遠，必定喜易迎新，會悟不深，不能堅持到底，半途而廢，望洋而返，故要認道有真，認理有實，才能發出真誠，始能有始有終也。是以大學之道在明〔明德〕欲知此明德者，必先格物致知，故曰〔物格而後知至，知至而後意誠，意誠而後心正，心正而後身修〕，此乃修身必由之徑路也。且修道貴乎有恒，恒者常也。恒久不變，始終如一之謂也，大學云，〔物有本末事有終始，知所先後，則近道矣〕。是謂修道必須有恒常之心，才能有始有終，克成其全美也。有始無終事必無成，有終無始，必難成事，有其始必有其終，是為木有本，水有源，源長根固，方有成果之完善，有其終而無其始，猶如瓶中插花，有其枝葉而無根本，其根不植，其萎可立而待矣。修道若無恒心，初雖有凌雲之壯志，染潔為污，變恩為仇，變智為昏，則見難思避，見易思遷，棄舊迎新，認賊為父，自斬其根，自絕其源，哀哉！梟獍之毒，實自飲而不辭矣，際此阿修羅王混世，播亂倫常，廢棄禮教，敗壞道德，絕棄仁義，世風日下人心不古，男女亂交，戀愛自由，可憐世道不知真理之所在，不明天時，不畏天命，悔慢佛聖，把經書視作廢紙，孝悌忠信，禮義廉恥，一槪淪亡了。道德已不講，惡氣沖天，天豈容世人，如此直墜下落，故降大道挽救善信，若能回頭懺悔，不分是誰，可赦其罪而佑其脫刼，不然，上天大怒，降下三災八難，刷洗人間的罪惡，是謂三期末刼，定必刼中滅矣。又兼現時萬教齊發，左旁叠興，真道隱，假法顯之時，無有恒心者，無有智慧者，無有信道堅定者，皆為魔障所惑，心無定止，意似浮萍，往往妄想桃李，有始無終，結局一事無成，終身落伍，脚踏兩船，到底陷溺，一失人身，萬刼不能翻身矣。
詩曰
求道得道成道量
真苦辛苦道可
被笑被罵被人謗
低心下氣萬事藏
粉身碎骨聽天命
捨身為道報
恩
始終如一為道進
保你一步上天台
渡己渡人內外行
功圓果滿丹書迎
道成天上留萬古
超九拔七證佛仙
十八、原靈輪廻圖
Source Colophon
認理歸真. Source text from 善書圖書館 (taolibrary.com), Category 52, item c52035. Retrieved April 2026. Chinese text only; the bilingual English portion of the source file has been excluded.
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