求道拜佛
Seeking the Dao and Worshipping the Buddha (求道拜佛, Qiúdào Bàifó) is a Yiguandao (一貫道) spirit-writing revelation attributed to the Ancient Buddha of the South Sea (南海古佛, Nánhǎi Gǔfó) — the tradition's name for Avalokiteśvara, the bodhisattva of compassion. The text addresses a fundamental paradox at the heart of the Way of Unity: if every person already possesses the Dao and Buddha-nature within, why must one "seek" the Dao at all?
The answer unfolds in three movements. First, a philosophical meditation on how the Dao, Principle, Nature, and Buddha are four names for one reality — and how sixty thousand years of forgetting have choked the path. Second, the Buddha's story of the four gates as the archetypal process of seeking, followed by a sevenfold litany of the reasons the Dao must be sought though it was never lost. Third, a cosmological account of how the Mysterious Pass (玄關) holds the point of original nature at conception, how Qian and Kun become Li and Kan in the body, and how the esoteric transmission from Vulture Peak through the Chan patriarchs to Confucius's "one thread" all point to the same opening.
The text was revealed through spirit-writing (扶乩, fújī) in the Yiguandao tradition. The Chinese source text is from the Morality Books Library (善書圖書館, taolibrary.com), Category 52, which states: "Welcome to reprint, upload, reproduce, and circulate" (歡迎轉載，上傳，翻印，流通). This is the first English translation.
Compassionate Instruction of the Ancient Buddha of the South Sea
The Dao of Heaven is natural. Human nature is complete with perfect prajñā — effortlessly, it can reach the other shore.
But when people are born into this world, material desires blind them. They lose their original heart to the workings of the discriminating mind, which seizes authority. They no longer know the road home. They wander in foreign lands as strangers, mistaking suffering for joy, living drunk and dying in dreams — truly pitiable, truly pitiable.
Mencius said: "A path through the mountain ravines — if you walk it steadily, it becomes a road. But leave it unused for a time, and the weeds close over it."
For more than sixty thousand years, that mountain path has been choked with weeds. That is why we must seek the Dao.
People have been lost in the post-heaven world, blind to their true nature, for a very long time. Though every person already possesses the Dao — every being on earth is fully endowed with Buddha-nature — it has long been unable to reveal itself. That is why you must seek the Dao: to receive the pointing of an Enlightened Teacher and uncover your original face.
As for the Dao — it is the Mandate of Heaven. In Heaven it is called Principle. Bestowed upon people it is called Nature. Every person receives the Heavenly Mandate, and we call it Nature. Thus it is said: "What Heaven confers is called the Nature."
Since the Dao is Principle, and Principle is Nature, and Nature is another name for the Dao of Heaven — then Nature can also be called Buddha.
Since Nature is Buddha, then though the words "Buddha" and "Nature" differ, their root is one.
A person's nature IS the Dao, IS the Buddha. What more Dao is there to seek? What more Buddha is there to study? These are your own possessions. Why search outward for the Dao, outward for the Buddha? To seek the Dao through the Dao, to seek the Buddha through the Buddha — that is all it ever was.
Because people already have the Dao, they can attain the Dao. Because people already have the Buddha within, they can become Buddhas. The phrases "attaining the Dao" and "becoming a Buddha" — these are provisional words for those who have not yet reached the other shore. If there were no sentient beings on earth, the word "Buddha" would never have been spoken.
In truth, the two characters "seeking the Dao" mean "seeking knowledge" — seeking to know. To know there is a Great Dao, to know there is the Nature of Heaven's Way, and to restore one's original face so that one's virtue joins with Heaven and Earth — that is the meaning of seeking the Dao.
Therefore, to seek the Dao and receive the Dao is not truly seeking, not truly receiving, not truly attaining. It is not a Dao newly obtained.
Though human nature is called Heavenly Principle, it has three capacities as well. When Principle moves, it becomes capacity — this capacity is a person's life force, and all things share it, possessing life force that exists alongside the Principle of Heaven and Earth. Because there is life force, and the instinct to sustain life, there is food. Because of the instinct to continue life, there is desire. Because of the instinct to glorify life, there is the Dao.
The Dao is the root of Nature, coexisting with the truth of the universe. This shared oneness of all things is what we call the public good. Thus it is said: "When the Great Dao prevails, the world belongs to all."
To seek only food and desire — that is private. To follow the public good is to be a sage. To follow the private is to be common. Seeking the Dao through seeking knowledge is the desire to understand the root and recognize the branches.
Mencius said: "If a person's chickens and dogs stray, they know to go after them. But if the heart strays, they do not know to seek it." What heart has been lost? The original Heavenly Heart. If this Heavenly Heart is lost, one merely seeks food and desire, and the Dao cannot appear. To draw the Dao forth, of course one must seek an Enlightened Teacher.
In this present age, people do not know they already possess the Dao. They think the Dao is something obtained from outside — like a fish in water that does not know there is water, like a person within the Dao who does not know there is a Dao — sunk in material desire and delusion. Therefore we use the words "seeking the Dao" to draw them into the Way, then step by step explain and nurture them, so that every person understands their own original substance. When this substance's great function is realized — from surface to center, from coarse to fine — that is the very beginning of the restoration of Nature.
What Does It Mean to Seek the Dao and Worship the Buddha?
The World-Honored One, the Tathagata, before he left the household life — passing through the east gate, he felt the suffering of human life. Though born into a royal family with every material comfort, it was still a false happiness. Beings struggling to survive, the strong preying on the weak — there was truly no equality.
Through the south gate, he felt the truth of life's passage — from youth to old age, nothing turns out as one wishes.
Through the west gate, he felt the suffering of illness — the impermanence of worldly things.
Through the north gate, he felt the truth of what comes after death — where the dead go, where life comes from, where death leads. Facing the four sufferings of this world, he resolved to leave the household life.
In pursuit of truth, he visited teachers far and wide — seventy-two of them. That IS the process of seeking the Dao.
People inherently have the Dao, yet do not know the Dao exists — therefore they must seek it.
People inherently have the Dao, yet do not know what it is — therefore they must seek it.
People inherently have the Dao, yet do not know how to manifest it — therefore they must seek it.
People inherently have the Dao, yet do not know how to awaken to it — therefore they must seek it.
People inherently have the Dao, yet have departed from it themselves — therefore they must seek it.
People inherently have the Dao, yet cannot see it themselves — therefore they must seek it.
People inherently have the Dao, yet cannot embody it themselves — therefore they must seek it.
Those who have not reached the Dao are surely trapped in delusion: all their thoughts are merely consciousness, merely form, merely things, merely profit. Though they may have a sense of duty, it is still the material desire of the discriminating mind. Therefore one should worship the Buddha — using the Buddha as the standard, studying the Buddha. That is why seeking the Dao requires worshipping the Buddha.
Seeking the Dao Is Seeking Knowledge — Knowledge of What?
Nothing more than knowing Heaven, knowing Destiny, knowing Nature.
Mencius said: "Those who fully develop their heart know their nature. Those who know their nature know Heaven. To preserve the heart and nourish the nature — that is how one serves Heaven. Whether life be short or long, do not waver: cultivate yourself and await what comes — that is how one establishes destiny."
To know Heaven is to know the Way of Heaven and Earth — the real, effortless principle of the natural universe.
To know Destiny is to know the way of being human — what one's purpose in this world should be.
To know Nature is to know that Nature and the Dao are connected — to penetrate human nature through Principle, Energy, and Form, threading through to the Dao as one. Only by knowing these three can one distinguish root from branch, and nothing will obstruct the way.
Those who seek the Dao should seek the one great road of human life. Where does this road lead? If you cannot seek it out clearly, you will drift without direction, like a compass needle lost in the sea of suffering.
People of this world mistake suffering for joy. They have left Heaven, they have left Earth, they have even left themselves — and do not know it.
The Buddha, whose virtue joins with Heaven and Earth, has let down a golden thread to lead all beings from suffering to joy. The World-Honored One carried the mission in the Red Sun era; Maitreya bears it in the White Sun era. Both serve as the precious raft for all beings.
The Three Teachings are one family. Buddhism takes compassion as its root. Confucianism takes loyalty and empathy as its root. Daoism takes resonance as its root. All of these are precious rafts to carry beings free from the sea of suffering.
The truth of Heaven and Earth moves through the world. The Five Elements generate and overcome each other — nurturing and restraining — working as the mechanism of karmic return in the human realm. Water flows downward. Fire blazes upward. Wood bends and straightens. Metal yields and is wrought. Earth sows and reaps. From the movement and rest of these Five Elements, all the numberless transformations of the world are formed. How can people not know this? To know the Five Elements is to know the nature of all things — to know the nature of Heaven and Earth itself.
The making of karma, the meeting of cause and effect — these are the meetings of the Five Elements.
The way of seeking knowledge is of the highest importance. Without knowledge there is no action. Without knowledge there is nothing accomplished. Where in the world has anything been accomplished through ignorance?
If you wish to know things, investigate things to extend your knowledge. If you wish to know the world, investigate the world to extend your knowledge. If you wish to know the Dao, seek the Dao to extend your knowledge.
The Way to transcend birth and death — you must first seek the Buddha-Way that transcends birth and death. Only then can you ascend, one level at a time.
As for seeking the Dao — it is to seek the Enlightened Teacher's single pointing to the Mysterious Pass. This opening is the resting place of ultimate good in the truth of Wuji. In Buddhism, it is called the place of thusness.
Before a person has a body — when father's essence and mother's blood first mingle — true Principle condenses there, and from that condensation the body gradually takes form.
This one point of condensed truth — within this Principle there is Spirit, and this Spirit is the creative source that generates Heaven and Earth. In Confucianism it is called the Heavenly Mandate. Thus it is said: "What Heaven confers is called the Nature."
Where father's essence and mother's blood meet in one point, this point contains Qi. Where there is Qi, there is Spirit. Qian is called the Yang-spirit; Kun is called the Yin-ghost. The Doctrine of the Mean says: "It is the virtue of spirits and ghosts — how overflowing it is! You look for it and cannot see it. You listen for it and cannot hear it. It is the substance of all things and cannot be left out."
The Yang-spirit is called Qian, the Yin-ghost is called Kun. When father's essence meets mother's blood, pure Qian loses its middle line and becomes Li — hollow in the center. Pure Kun gains a middle line and becomes Kan — full in the center.
Through ten months of creation in the mother's womb, forty weeks of forming, and the first cry at birth — post-heaven yin and yang enter through the mouth and nose, Qian and Kun are overturned, the furnace is above and the cauldron below, Heaven and Earth lose their proper positions, and the cycle of rebirth begins.
A person's beginning is the moment when father's essence and mother's blood first meet and conception occurs. That is the very first instant of a person — pure good without evil. Thus it is said: "In the beginning of human life, the nature is originally good."
This undifferentiated Heavenly Principle, this original nature — that is Buddha-nature. This nature shares virtue with Heaven and Earth. Thus it is called the Heavenly Mandate.
It is Heaven's luminous mandate. With this luminous mandate, the Buddha said: "All beings on earth possess Buddha-nature." This Buddha-nature is the nature of the Tathagata.
This nature, at the very moment of conception, condenses and gathers in the Mysterious Pass. Though neither beginning nor end can be seen, the entire body — hair, skin, hands, feet, the five organs, everything — is contained within it.
The pointing to the wondrous opening of the Mysterious Pass in seeking the Dao is seeking to know and understand that within one's own nature there exists a True Suchness that is as free as the Great Void — a nature that cannot be seen by looking, cannot be heard by listening.
Call it "Buddha" and it is not the Buddha. Call it "Dao" and it is not the Dao. Call it "Nature" and it is not the Nature. It cannot be captured in the play of words. It is form yet not form, emptiness yet not emptiness. Only in desirelessness can you observe its wonder; only through desire can you observe its opening.
The seekers of the Dao in ancient times studied it and awakened to it. When at last the moment of sudden breakthrough came, the Enlightened Teacher confirmed their attainment, and from that day they cultivated silently in that direction, causing the truth of the Mysterious Pass to shine forth and expand. These were called "those who have received the Dao" — yet they dared not reveal the secret of Heaven.
When the Buddha transmitted this Dao, he was transmitting the Treasury of the True Dharma Eye. Since ancient times, this could only be received through the meeting of heart to heart. If the mind-to-mind seal had not been reached, the Buddha would not transmit — for fear that those who did not understand would slander the Dharma.
At the assembly on Vulture Peak, the World-Honored One held up a flower and showed it to all. Mahakasyapa alone broke into a smile. Between master and disciple, the subtle and profound truth of bodhi had already been sealed. Thus the World-Honored One pointed, and Mahakasyapa realized the Way.
He said: "I possess the Treasury of the True Dharma Eye, the wondrous heart of nirvana, the subtle and wondrous gate of the Dharma — not established upon words, transmitted outside the teaching — and I entrust it to Mahakasyapa."
Kasyapa received the true transmission and became the first patriarch of Buddhism.
The Fifth Patriarch Hongren bestowed the Dharma upon the Sixth Patriarch. He summoned the Sixth Patriarch to his chamber at the third watch, concealed by a robe so that no one could see, and spoke of the Diamond Sutra's teaching: "Dwell nowhere, and let the heart arise." That was all.
Receiving the Dharma, the Sixth Patriarch exclaimed to the Fifth Patriarch: "All the ten thousand dharmas never leave one's own nature! Who would have thought that the self-nature is originally pure! Who would have thought that the self-nature is originally beyond birth and death! Who would have thought that the self-nature is originally complete in itself! Who would have thought that the self-nature is originally unshakable! Who would have thought that the self-nature can give rise to all dharmas!"
Therefore seeking the Dao is seeking to know the Dao — to show people their original face, their own nature, utterly pure and clean, without a single speck of defilement. Only when deluded thoughts arise does the Tathagata-nature of a person become obscured. The purpose is simply to make people recognize themselves.
So from the very beginning, it has always been transmitted in silence. The true Dharma must be guarded. If teacher and student do not share the same vision and walk the same path, it must not be passed on through other methods — to do so would damage the ancestors and bring no benefit in the end, for foolish people who do not understand would slander this gate of the Dharma across a hundred kalpas and a thousand lives, severing the seed of Buddhahood. Confucius transmitted the Dao to Zengzi, saying: "Shen! My Way is threaded through by one." His students went out and others asked: "What did he mean?" Zengzi said: "Loyalty and empathy — nothing more."
The truth of the Mysterious Pass — though it is but a single wondrous opening — is the resting place of the truth of loyalty and empathy. It is the heaven of no thought and no worry. In stillness, it is the body of bodhi. In motion, it is the virtue of loyalty and empathy. It is the place of ultimate good that neither deviates nor changes.
All Buddhas and bodhisattvas reach their full attainment through this gate. Avalokitesvara observes the Self-Existing One within the purple bamboo grove, and reveals the Tathagata upon the white lotus throne, showing people the way to awakening.
Jesus bore witness to it on the cross.
The Confucians bear witness to it through the One Thread: "The green bamboo grows luxuriant; the refined gentleman, cutting and filing, chiseling and polishing." "The golden oriole, singing brightly, rests upon the corner of the hill."
The Treasury of the True Dharma Eye and the transmission of all Buddhas and bodhisattvas — all share the same resonant moment.
Therefore: seeking the Dao and worshipping the Buddha. To seek is to seek knowledge — where the Dao comes to rest. To worship the Buddha is to repay the grace and return to the source.
Colophon
Seeking the Dao and Worshipping the Buddha (求道拜佛) is a spirit-writing revelation attributed to the Ancient Buddha of the South Sea (南海古佛), the Yiguandao designation for Avalokiteśvara. The text addresses the central paradox of the Way of Unity: that the Dao need not be sought because it was never lost — yet must be sought because sixty thousand years of forgetting have made it invisible. It weaves together Mencius, the Buddha's four gates, the Yijing cosmology of Qian and Kun, and the esoteric transmission from Vulture Peak to the Sixth Patriarch to Confucius's "one thread" — all converging on the Mysterious Pass as the single opening where all traditions meet.
First English translation. Translated from Classical and vernacular Chinese by the New Tianmu Anglican Church (NTAC + Claude), April 2026. This is a Good Works Translation — the English is independently derived from the Chinese source text, not paraphrased from any existing English rendering. No previous English translation is known to exist. The Mencius quotations, Doctrine of the Mean passages, Sixth Patriarch's exclamation, and Diamond Sutra reference were translated directly from the Chinese as presented in this text.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Source Text: 求道拜佛
Chinese source text from the Morality Books Library (善書圖書館, taolibrary.com), Category 52, c52059.htm. Presented here for reference, study, and verification alongside the English translation above.
南海古佛慈訓
夫天道自然，人性俱足圓滿般若，從容而可到達波羅蜜也。
人生下凡，物慾所蔽，放失本心之作為，識神當權，不知還鄉之路，流浪他鄉客地，認苦為樂，醉生夢死實可憐可憐。
孟子曰：山徑之谿間，介然用之而成路，為間不用，則茅塞之矣。
六萬餘年之山徑谿間，而茅塞之矣，故要求道。
人生落後天迷眛本真已久了，道雖然各自俱有，大地眾生皆有佛性之俱足，久而不能顯現，故須要求道，得明師之指點，顯露本來之面目也。
至於道者天命也，在天曰理，賦人曰性，人皆得天命而謂性，故曰，天命之謂性。
既然，道則是理，理則是性，此性是天道之化名，所以性可謂佛也。
性既然是佛，故佛與性之名詞雖異，而本一也。
人之性，本為道，為佛，還求什麼道，學什麼佛否，這都是自家之物，何必向外覓道，向外覓佛，所謂以道覓道，以佛覓佛耳。
因為人有道方可以成道，人有佛方可以成佛，所謂成道與成佛之名詞，這都是未達彼岸之假名詞，至於大地無眾生之時，哪有佛之名言耳。
其實求道二字是求知之意，為求知道耳，知有大道，知有天道之性，而使其恢復本來之面目，與天地合其德之謂求道之意義。
故求道得道，並非真的求道，亦非真的得道，更非真的成道，故不是重新得來之道。
人之性雖曰天理，更有三能也。因為理，理之動則是能，此能是人之生命力，萬物亦然，具有生命力，與天地之理同在，因有生命力，為欲維持生命之本能，故有食，為欲延續生命之本能，故有色，為光大生命之本能，故有道。
道為性之本，與宇宙之真理同在，這就是宇宙之同體之謂公，故曰大道之行也，天下為公。
求食與色，此則為私，從其公則聖，從其私則凡，所謂求道之求知，乃欲明本識末也。
孟子曰：人有雞犬放，則知求之，有放心而不知求。放什麼心耳，放失本來之天心，此天心若放失，只是求食與色，故道不現，為求到道之流露，當然就要求明師。
當今之世，人生不知自己有道，以為道是身外得來，猶似魚之在水，不知有水，人之在道，不知有道，沈迷在物慾妄想之中，故以求道二字誘之於入道，再次第講解成全，使人人明其本體，至於全體之大用，在表裡之精粗達到者，是為復性之初也。
何謂求道拜佛？
世尊如來，在未出家之前，遊東門，體會到人生之苦，雖然出生在帝王之家，衣食住行之足，仍是假樂，眾生為了生存，強欺弱的爭鬥，真是不能平等。
遊南門，體會人生之過程，由少壯而老之真理，事事之不如意。
遊西門，體會人生之病苦，在世事無常的。
遊北門，體會到人死了之後，要到什麼地方去，到底生從何來，死從何去之真理，在世之四苦而決心出家了。
為了追求真理，遍訪明師，七十有二，這就是求道的過程。
人生本自有道，而不知道有道，故要求道。
人生本自有道，而不知道是何物，故要求道。
人生本自有道，而不知如何現道，故要求道。
人生本自有道，而不知悟道，故要求道。
人生本自有道，而自己離開道，故要求道。
人生本自有道，而自己不能見道，故要求道。
人生本自有道，而自己不能體道，故要求道。
未達道者，則必在妄境之中，一切思想惟識，一切思想惟色，一切思想惟物，一切思想惟利，雖有義，而是識之物慾也。故宜拜佛，是以佛做標竿，而學佛也，故求道需要拜佛。
求道為求知，知什麼？
莫過於知天，知命，知性也。
孟子曰：盡其心者知其性也。知其性，則知天矣。存其心養其性，所以事天矣。殀壽不二，修身以俟之，所以立命也。
知天，知天地之道，宇宙自然之無為實理。
知命，之做人之道，人生在世，以何為宗旨。
知性，知性與道通，通達人性，理氣象，一貫達道，知斯三者方可以辨本末，一切無礙也。
求道者，當求人生所行之一條大道，此道欲通往何處，若不能求得明瞭，欲往無定向，猶如在苦海之中，失去了方針也。
世間之人，認苦為樂，離開了天，離開了地，甚至離開了自己，都不知道。
佛與天地合德，垂下金線，導眾生離苦得樂，世尊紅陽承運，彌勒白陽當任，都是為眾生之寶伐。
三教本是一家，佛以慈悲為本，儒以忠恕為本，道以感應為本，這都是讓眾生脫離苦海之寶伐。
天地之真理，動而世，五行之生剋，化育與剋制，是用於人間報應，水之澗下，火之炎上，木之曲直，金之從革，土之稼穡，由此五行之動靜，造成了世間之所數變化，人可不知乎，知五行知萬物之性，知天地之性也。
因果之造成，因果之會遇，五行之相會遇也。
求知之道，甚為重要，不知無以行，不知無以成，世間哪有不知而可成耳。
欲知事，則以事格其知，欲知物，則以物格其知，欲知道，則求以道而格之知也。
超生了死之道，必先以求超生了死之佛道，方能一層一層更上也。
至於求道乃是求著明師一指之玄關竅也。此竅乃是無極真理之至善地，佛家為如是處也。
人未有生身時，父精母血之交感，所凝結之真理，由此而漸成形也。
此凝結一點之真理，其理有神，其神乃是生天生地之造化本，在儒曰，天命，故曰：天命之為性。
故父精母血之交感一點，此點有氣，其氣有神，乾謂陽神，坤謂陰鬼，中庸曰：鬼神之謂德，其盛矣乎，視之而弗見，聽之而弗聞，體物而不可遺。
故其陽神謂乾，其陰鬼謂坤，父精母血交感，純乾失之中爻，變為離中虛，純坤失之中爻，變為坎中滿。
在母腹之中十月之造化，四十周期而呱呱落地，後天陰陽二氣從口鼻而入，乾坤顛倒，爐在上，鼎在下，天地失去定位，而入輪迴矣。
人之初乃是父精母血初感而受胎之始，是人之最初也，此乃純善而無惡，故曰，人之初，性本善。
此渾然之天理本性，就是佛性，此性與天地同德，故曰天命。
是天之明命，有此明命，佛曰，大地眾生皆有佛性，此佛性就是如來之性。
此性在剛受胎之時，凝聚於玄關之中，雖不可見頭尾，周身之髮膚手足五臟等等，皆在其中耳。
求道之指點玄關妙竅，乃是求知了解，在自性之中，有與太虛同自在之真如性，此性視之而弗見，聽之而弗聞。
說佛又不是佛，說道又不是道，說性又不是性，不出於言語之戲論，是色非色，是空非空，只可以無欲而以觀其妙，有欲而可以觀其竅也。
古之學道者，研之悟之，至於一旦豁然貫通之時，明師以證道，朝此方向，默默的耕耘，將此玄關竅之真理，使其發揚光大起來，謂之得道者，但又不敢洩漏天機。
佛傳此道，為傳正法眼藏，這自古均以心印心之契機方可得之，未達心心相印之境界，佛不傳，恐不識而毀謗佛法耳。
世尊在靈山會中，捻花示眾，摩訶迦葉破顏微笑，在師徒之間，已經相印著微妙深厚的菩提真理了，故世尊就以指點而使迦葉證道。
曰：吾有正法眼藏，涅槃妙心，微妙法門，不立文字，教外別傳，咐囑摩訶迦葉。
迦葉得了真傳，而成了佛教的第一代祖師。
五祖弘忍祖師，授法於六祖，令六祖三鼓入五祖室，以袈裟遮圍，不令人見，謂金剛經之應無所住，而生其心，就是這樣的了。
六祖得法，啟五祖曰：一切萬法不離自性，何期自性本來清淨，何其自性本來不生滅，何其自性本自俱足，何其自性本來無動搖，何其自性能生萬法。
故求道是求知道，本來面目示人之自性，純清純淨，一點兒污染都沒有，妄想心起，才遮住人之如來自性，故使人認識自己也。
所以從上以來，均是默傳吩咐，其得匿其正法，若不同見同行，在別法中，不得傳付，損彼前人，究竟無益，恐愚人不解，謗此法門，百劫千生，斷佛種性，孔夫子傳道給於曾子曰：參乎吾道一以貫之，子出門人問之曰：何謂也。曾子曰：忠恕而已矣。
玄關之真理，雖然是一個竅妙，卻是忠恕真理之止處，無思無慮之天，靜而菩提之體，動而忠恕之德，不偏不易之至善地也。
諸佛菩薩，由此法門而達其銓，觀音菩薩，以紫竹林中觀自在，白蓮座上現如來，而示人悟之。
耶穌以十字架而證之。
儒以一貫，菉竹猗猗，有斐君子，緡蠻黃鳥，止於丘隅而證之。
佛之正法眼藏，皆與諸佛菩薩之傳道，皆有相應之機也。
故求道拜佛，求為求知，道的止處，拜佛乃是之恩報本也。
Source Colophon
Chinese source text from the Morality Books Library (善書圖書館), taolibrary.com, Category 52, text c52059.htm. Accessed April 2026. The site's copyright notice states: 歡迎轉載，上傳，翻印，流通 — "Welcome to reprint, upload, reproduce, and circulate." Encoding: UTF-16LE with BOM.
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